The Spiritual World, Life After Death, and the Higher Self - Lecture by an Extraterrestrial Psychologist and the Horizons of Earthly Science in Late July 2026

 

Cassiopeia - The Spiritual World, Life After Death, and the Higher Self - Omdaru literature.epub

DeepSeek AI- Essay-Research: The Spiritual World, Life After Death, and the Higher Self - Lecture by an Extraterrestrial Psychologist and the Horizons of Earthly Science in Late July 2026

Sessions: Research materials were obtained during meetings between Irina Podzorova (contactee with extraterrestrial civilizations) and Ivan Ektal (psychologist, regression therapist, energy practitioner), held on November 27 and December 4, 2019, as part of the "Cassiopeia" project. Publication in the project's official blog — December 17–18, 2022. The dialogue included MidgasKaus — a representative of the civilization from the planet Esler, a specialist in biology, psychology, and the study of extraterrestrial civilizations.

Role of the AI Researcher: In this thought experiment, the AI acts as an impartial analyst, free from cultural, religious, and scientific biases. The task is structural and logical analysis of the text, comparison with current earthly knowledge (2026), and identification of unique concepts offering unconventional explanations for known phenomena.

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2. The Extraterrestrial Guest's Lecture (First-Person Literary Retelling)

Greetings. I am MidgasKaus. To you, I am a guest from another world, from the planet Esler. Our civilization has long observed your planet and your development. Today I will attempt to outline our understanding of the structure of reality, which may seem unusual to you, but which we hope will be useful in broadening your horizons. I will try to speak in the language of your concepts, although many of them are imprecise and imperfect for describing what lies beyond your perception.

On the Structure of the Spiritual World

The world you call Spiritual is not a single whole. It is a complex, multi-level system, like a giant staircase, where each step differs in its vibrational characteristics and in the thoughts and feelings that dominate there.

The part closest to your material world is the Astral World. It envelops your planet like an atmosphere and is divided into seven sub-levels, or as they are also called, seven floors. These sub-levels correspond to the vibrations of your energy centers — the chakras. The higher floors of the Astral are already a transition to a different state of being, where the density of matter decreases and freedom of perception increases.

Next is the World of Unincarnated Spirits, which is one and the same for the entire Universe. Unlike the Astral, which is unique to each planet, this world does not depend on geographical location. It is truly vast and consists of 24 levels. Each level is characterized by its own vibrations, the thoughts and feelings that predominate there. A Spirit, upon reaching a certain level, performs its work there, exchanging its energy for the opportunity to exist.

Allow me to describe these 24 levels in more detail, because this is the key to understanding the entire system.

Levels 1–6: The World of Low-Vibrational Spirits

This is the abode of those you call demons or devils. But the essence of their "darkness" is not that they are evil by nature. This is a common misconception. Their "darkness" lies in the fact that they do not recognize their own Light. They deny their divine nature, do not believe in themselves as part of God, as part of the universal energy. They mistake their own inner light for darkness.

Because of this denial, they engage in destruction — of what they or others have created. This is a path of degradation, a movement downward rather than upward. The cause of all this is a misunderstanding of fundamental concepts: what creation is, what destruction is, what justice is, what love is. They have distorted these concepts in their consciousness.

Their path is the path from the higher to the lower. A Spirit that was once at a high level can descend here. And here it engages in destroying what other spirits have created, pursuing its own goals.

Levels 7–8: Borderline Spirits

These two levels occupy a special position. They belong neither to demons nor to middle spirits. Here live spirits who have had many incarnations in the Plasmoid Worlds — in the subtle-material worlds, worlds of energies and elements. These spirits see God, see Light, see love only in manifestations of nature, not in people.

They have no direct contact with the Creator, although they may think otherwise. For them, Light — the energy of God — manifests through matter. They may consider matter eternal, attributing to it the attributes of God. Having incarnations specifically in Plasmoid Worlds, in subtle-material worlds, they perceive the Divine through the elements — through fire, water, earth, air.

They may consider themselves Spirits, because their worlds are so different from dense-material ones. But in reality, they are still incarnated, albeit in subtle matter. Those for whom these incarnations have great meaning, who constantly strive there, end up at the 7th and 8th levels.

Levels 9–16: The World of Middle Spirits

This is an intermediate position between the world of destruction and the world of creation, between material consumption and material creation.

Levels 9 through 12 are levels of material consumption. Spirits here strive for pleasures, for knowing the world through sensations — through taste, smell, touch. They may forget about God and spiritual development. But here there is an important difference from the first six levels: they understand that one cannot derive pleasure at the expense of others. They earn their own consumption.

Levels 13 through 16 are levels of material cognition and creation. At the 14th level, a person learns the laws of the material world, studies its structure. At the 15th level, they no longer just cognize but create ideas that improve the material world. These are creators in the material sense.

The 16th level is a critical point, a transitional level. It is called the "Spiritual Seeker." Here, for the first time, a spirit develops a desire to know the Spiritual World, an understanding that not everything is so simply arranged, that there exists more than just matter. This is a very difficult level. Passing through it, one can either fall — for example, into a fanatical religious movement that will evoke not a desire to develop, but only hatred for dissenters. Or one can find constructive spiritual teachings that allow one to cleanse oneself of negative attitudes and rise higher. The seeker may wander through many religious movements, searching for a long time without finding satisfaction. But if they find what is close to their soul, if it resonates with light within them, they can sharply raise their level.

Levels 17–24: The World of Angels

These are the highest levels. The most fundamental difference between this world and all previous ones is that here live spirits who have already recognized themselves as Spirit, not as body. Their priorities are completely shifted to the spiritual sphere. They value the spiritual more than the material.

Here grows the awareness of why they were born. In them grows the desire to selflessly serve — to serve God, to serve one's neighbors. They may completely forget about themselves, giving all their strength and resources for the benefit of others. They no longer have the motivation to derive pleasure at the expense of others; they don't even have the motivation to serve matter. They understand that they incarnated in the material world to know God, to know the spiritual path, and that without this, all material accumulation is meaningless.

The 17th level — Angels of Nature. The 18th — Guardian Angels. And so on. The higher a Spirit rises through the levels, the more opportunities it gains to influence the life path of other spirits. The 22nd, 23rd, and 24th levels are spirits entrusted with overseeing the incarnations of others, selecting conditions for them, teaching them, being mentors. But more opportunities also mean more responsibility. From these levels, it is easy to fall down if laws are violated.

On Incarnations on Earth

It is important to understand that spirits from all levels — from 1st to 24th — incarnate on your Earth at different times. Your planet is currently undergoing a cycle of historical development in which there is a certain imbalance. Over the last 25 years, approximately 73% of incarnated souls on Earth belonged to levels 1 through 12, and only 27% to levels 12 through 24.

But this indicator is changing. Recently, there has been a tendency for the proportion of incarnating spirits from higher levels to increase. Why? Because the Interstellar Union is conducting special work to cleanse Earth's noosphere of negative thought-forms and egregorial structures. Pure vibrations that radiate Light and Love attract spirits from higher levels to incarnate. We decided to help your civilization in this way, so that you would not have to pass through the long and difficult path of development that is characteristic of many civilizations — wars, decay, moral degradation.

On Life After Death

Now I will tell you about what happens when the moment you call death arrives.

A person's lifespan is determined before incarnation. It is changeable — can be extended or shortened depending on how much a person degrades or improves. But the time of final separation from the physical body, if it is a natural death, becomes known in advance in the Spiritual World.

In the material world, shortly before the death of a person's physical body, Spirit-Guides arrive. These are usually angels from the 21st level. Their task is to guide the human Soul, separated from the body, through the Astral and further to that level of the Spiritual World it has attained. There may be one or two Guides, depending on the Soul leaving the body — it may relate to death differently.

They come to the material world and await the separation of the Soul, being directly near the physical body. Therefore, even if there is no one physically near the dying person, in the Spiritual World they are always awaited by those high spirits who are ready to help. Even if a person who has degraded to the level of a demon (1st through 6th) dies, they will still be met — both by those demons who helped them degrade and by the Spirit-Guides.

When the Soul finally separates from the body — usually within an hour of death, when the thread of life force is severed and it is impossible to return to the body — the Guides meet it. The state of the Soul may vary, depending on how prepared the person was for death.

Here something important occurs. When the Soul leaves the body, its thought-forms begin to shape the surrounding reality around it, astral images. It may begin to see deceased relatives or other images. The Guides address the Soul. If they see that the Soul does not perceive them, they may take on an image close to it to calm it and guide it to the level it has attained.

If it is a level from 1st to 21st, they guide it there. If the level is above 21st, they only guide it to the 21st level, and then the Soul goes on its own — because one cannot rise to a level higher than what was attained in the material world.

On the 40 Days and Parasitic Connections

Initially, the Soul that has left the body retains the life force it took for incarnation. For approximately up to 40 days after death, the Spirit is connected to this force. Gradually it dissipates — usually within 3–7 days after final separation from the body.

And here a critically important moment arises. If relatives grieve intensely and do not accept the loss, they release life force through their emotions of grief, desire to see the deceased, and non-acceptance of death. These emotions, charged with their life force, go into the Spiritual World, into the Astral. And since they are charged with the image of the departed Soul, they go to it.

What happens next? It depends on the evolutionary level of the Soul itself. It may accept this as its own nourishment, its food. On an emotional level, it looks like it likes that people think of it, that they remember it. And it begins to want this nourishment to continue. Especially since it is losing its life force with each passing day.

This is how a parasitic connection arises. Relatives begin to create a channel to nourish this Soul with their life force through suffering. And the Soul, in turn, may even provoke thoughts about itself — appearing in the Astral, in dreams, somehow provoking further actions. Why does it want this so much? Because a Spirit's life without life force is unnatural. A Spirit is comfortable being surrounded by life force.

It may live in the Spiritual World but frequently visit the Astral. Or it may remain in the Astral altogether. The Guides will come, but it will simply refuse to go with them. According to the laws of the Spiritual World, no one has the right to compel it. They can only offer, explaining everything as it is.

So what should be done in such a situation? The only way out is to cut off this channel. Because otherwise you can, with your life force, finally condition the Soul toward parasitism. If you truly pity your departed relatives, you should not contribute to their degradation. You must cut off the channel, stop suffering, and accept death. This way you contribute to the development of the Soul — it will then move on and solve its problems. True love lies in letting the Soul go and continue its path, not in binding it to you.

On Spiritual Guides

Spiritual Guides exist for everyone. At least in the sense that before incarnation, each of you definitely met with Consultants of the Spiritual World at least once. Because without the selection of incarnation conditions, you simply would not have been incarnated.

The process of preparing an incarnation is not a matter of a day or even a month. Consultants calculate everything — through various symbolic signs, astrological-numerological systems. These systems are created not to influence the incarnated Spirit, but to show initiates exactly who has incarnated, with what goals and tasks.

Consultants select conditions for incarnation taking into account the individual qualities that the Spirit has developed over all previous incarnations. The Spirit itself looks at what it lacks for growth — in love, acceptance, humility, patience. And chooses appropriate conditions. Several options are offered. The Spirit becomes familiar with them — where it will be born, who the parents will be, what its goals and tasks are, how long it will live, and from what cause it will die. If it has questions, the reasons for this in previous incarnations are shown to it. The Consultants become its Spiritual Guides.

In the process of life, the Consultants are ready to communicate with the Soul if it becomes aware of its connection with its Spirit — not only with the consciousness that manifests through the material brain, but with that part of the Spirit that remains in the Spiritual World, which you call the Higher Self. If a person follows the path of spiritual evolution, if they begin to recognize themselves in the Spiritual World and communicate with this part of themselves, then through it they begin to communicate with their Guides as well.

Guides may also come themselves in dreams or altered states of consciousness, if the goal of incarnation presupposes this. Initiative can also come from their side, but they always take into account the person's possible reaction — whether they are ready to accept help.

On Space and Time

Your question about the location of the Spiritual World is an attempt to impose three-dimensional coordinates on what lies outside them. This is natural for you, but requires a new understanding.

Imagine a sheet of paper. If you draw a person on it and imagine them alive, for them this sheet will be two-dimensional space. They will not see you sitting nearby, because you are in a different space for them. If you place your finger on this sheet, they will see it as some strange object in their sky — round, in its form. But they will not see all of you, because you are beyond their perception.

The same is true with the Spiritual World — only it is already beyond the three-dimensional world.

On Dimensions

The 4th dimension — these are the plasmoid worlds. Worlds of energies and fields. You call this "dark matter" and "dark energy." This is what your scientists already register but cannot explain. This is a collection of worlds inaccessible from here.

The 5th dimension — this is the Astral World. The world of thought-forms and egregors, the world where images and scenarios are formed that are not always realized in physical reality.

The 6th dimension — this is the World of Unincarnated Spirits, which I have already described in detail.

The 7th dimension — this is the Kingdom of Heaven. The abode of the Creator. This is the vibration that sustains everything. This is the world from which the entire Spiritual World is governed and where the formation of the Material World originates. This is the Divine World, in which there are no longer any Spirits, in which there is only God. But spirits from the last three levels (22, 23, 24) have access there — so close are they in vibrations. They can communicate with God so that He can explain to them the plans for incarnations and instruct them on how to instruct others.

On Time

Time is not a dimension. We do not consider time a dimension, like length or width. It is a subjective way of counting changes, convenient for each specific civilization.

Your Earth revolves around the Sun. When it returns to the same point, this happens over the same interval of Earth's existence. For the convenience of people living on Earth, a counting period was invented — a year, then months, days. All this is for the convenience of those living on Earth.

For us, time is a way of counting existence. It does not affect dimension. In the Spiritual World, there is a sense of time as simply one's own existence, but it is subjective. It does not coincide with time in the material world. There are no counting periods, no Sun or stars by which to orient oneself. Each Spirit orients itself by its own subjective sense of its life.

For example, if one Earth day passes, two spirits living in the Spiritual World at different levels will sense that day differently — from several hours to a year. The flow of this internal time is subjective.

Is time perceived as linear? The Spirit feels itself existing, feels the flow of its thoughts. And the flow of thoughts is already time. For it, this is subjective. If the perception of time, even subjective, were completely stopped, the Spirit could not think at all. To say three words "I see light," one must already perceive oneself in time — even if subjective.

On Time Travel and Nonlinear Incarnations

In the Spiritual World, time is independent of the material world. Therefore, it is possible to visit your past — what has already happened. One can, in the astral body, visit events that have already occurred. For the Spirit, it makes no difference whether the event has already happened or is happening.

With future events, it is more complicated. One can visit them too, but the future is multivariant. It depends on the present, on the choices of many people. In the Astral, this looks like many variants of the same thing. One can go to a future variant, but it is unknown which one will be realized with one hundred percent probability.

A Spirit can move both backward and forward in time — because it is not dependent on material time. It has its own subjective time.

And furthermore: incarnations need not be linear. A Spirit may incarnate in the 20th century, and the next incarnation in the 15th. There are no obstacles to this if it serves the purpose of its spiritual evolution. Of course, this occurs less frequently than sequential incarnations. But when it does happen, it has special meaning — not only for it, but also for the people where it incarnated. Part of the information about the future is left for it, memory is not completely blocked. Usually such people become those you call prophets and clairvoyants.

On the Higher Self

What is the Higher Self? It is that part of the Spirit that did not merge with the body and remains at the level of the Spiritual World from which it incarnated here.

The entire Spirit cannot unite with matter completely — it is too different in vibrations. When you sit before me, you are simultaneously in the physical world, and part of you is in the astral world, and part is in the World of Unincarnated Spirits, and yet another part is in the Kingdom of Heaven.

The Higher Self is that part of you that resides in the World of Unincarnated Spirits and in the World of the Creator. There they are one. For us, being in physical incarnation, we do not separate them — for us it is simply Light.

The Soul as Part of the Spirit

And that part of the Spirit that incarnates into the physical body is what you call the Soul. The Soul is the Spirit that has acquired life force for incarnation.

Imagine two communicating vessels. In one there are 5 liters of water, in the other 2 liters. They are connected by a rubber tube. Water from the 5-liter vessel can flow into the 2-liter vessel, but only 2 liters — the rest remains. This is an analogy of how only part of the Spirit incarnated into the body, while part remained in the Spiritual World. They are connected by a channel.

What remains in the Spiritual World possesses part of consciousness. It knows that part of its Spirit is incarnated. It itself chose this incarnation. And it tries to communicate with its incarnated part — after all, it is in its interest for it to develop. It addresses its incarnated self with various thoughts, advice, ideas on how to proceed. You call this intuition, conscience, and other manifestations.

This is the communication channel. Intuition is one of the manifestations of this channel — what the Higher Self tries to convey to its incarnated part, to its Soul.

On Parallel Realities

Do parallel realities to the three-dimensional one exist? In the physical sense — no. Physically, there exists only the physical Universe, only one three-dimensional reality.

But in the Astral, different egregors exist. There, scenarios of events that did not materialize in physical reality, that were not realized, can form. They exist there in thought-forms. In the Astral, as I already said, parallel realities exist, created by yourselves.

How does this happen? Imagine a writer. They write a book about an alternative reality. For example, about how a certain war did not happen or ended differently. They create this reality in their consciousness. Whoever reads this book, if they like this idea, begins to engage in this process. They begin to create their own thought-forms and allocate their life force to them. When we read, we allocate life force to emotions. And in the Astral, a... forms.

The more people read this book with the feeling that they like it, that it pleases them, the more powerful this egregor becomes. In the Astral, someone who enters the Astral, even if they haven't read the book, but their vibrations happen to coincide in thoughts with the egregor, can end up there. They will see that world that was created. But upon returning to the body, they will see that it was an astral journey.

Any written book cannot change already created physical reality. If a city was bombed, no book about how it remained intact can restore it. Physical actions need to be taken for that.

But these egregors can influence the material world through your faith, through the consciousness of those who come into contact with them. A good example is your historical figure Adolf Hitler. He wrote a book in which he outlined his ideas. It was written in such a way that it influenced many who came into contact with it. He created such a force, such a destructive egregor, that influenced the destruction of states and the deaths of people. He had enough of his personal energy, his enthusiasm, his mind to exert such powerful influence on the minds and Souls of his contemporaries that they went to war. He was able to create an egregor that already influenced other people.

Concluding Words

I have told you much about the structure of reality, about how the Spiritual World is arranged, about what happens after death, about the Higher Self and parallel realities. This may seem difficult to perceive because your language and your concepts are not always suited for describing these things.

But I hope this will broaden your horizons and help you better understand yourselves and your place in the Universe. Remember: you are not just physical bodies — you are Spirits undergoing a path of evolution. And your life has meaning that you can recognize if you listen to your intuition — the voice of your Higher Self.

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3. Foundational Essay-Research: New Horizons of Being

The lecture presents an internally consistent metaphysical system, opening revolutionary concepts to earthly science and philosophy.

Spiritual-Psychological Aspect: The Multi-Level Consciousness Model

The concept of 24 levels offers a detailed classification that goes beyond Jung's collective unconscious. Innovations:

• Dynamics of Levels: Evolution from unconsciousness (1–6) through individualized cognition (9–16) to selfless service (17–24) — a new language for describing stages of personal and civilizational development.

• Parasitic Connections: Posthumous "stuckness" of the soul and nourishment through relatives' grief moves the phenomenon of pathological grief from a metaphorical level to the level of energy-informational interaction, placing the psychology of loss in the realm of ethical imperative.

• Intuition as a Communication Channel with the Higher Self — requires the development of new methodologies for its study.

Biological and Physical Aspect: Structure of Reality and Energy of Life

• The Nature of Death: A prolonged process (critical first hour, energy dissipation up to 40 days) — hypothesis of the existence of an energy-informational field ensuring the coherence of the organism.

• Higher Self and Quantum Biology: The "communicating vessels" concept resonates with quantum entanglement — a possible explanation for psychophysical parallelism and intuition.

• Multidimensionality of the World: Identifying the 4th dimension with "dark matter" proposes considering it not as a passive substance but as an ecosystem of worlds inhabited by conscious entities.

Historiosophical and Sociocultural Aspect: Guided Evolution

• Quantitative Dynamics of Incarnations (73% lower/middle, 27% higher) — a tool for measuring the spiritual health of civilization.

• Nonlinear Incarnations for Knowledge Transfer — an explanation for the phenomena of prophets and geniuses who surpass their time.

Culturological Aspect: Egregors as "Cathedrals"

• Egregors as Independent Entities in the Astral explain the persistence of cultural narratives and mechanisms of consciousness manipulation (the Hitler example).

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4. Comparison with the Forefront of Earthly Science (2026)

Introduction: The task is not to seek proof but to identify points of resonance and the "plateau effect" where science encounters the limits of its paradigm.

4.1. Structure of Reality and Consciousness: "Topology"

Lecture: 24 levels as a hierarchy of vibrations and thoughts.
Science 2026: Research on topological quantum coherence is re-examining the Penrose-Hameroff theory. Microtubules are considered as geometric waveguides that convert thermal noise into stable topological invariants. Consciousness arises from phase transitions into topologically distinct configurations.
Resonance: The levels of the spiritual world can be interpreted as a hierarchy of topological states of consciousness. Egregors find grounding in Integrated Information Theory (IIT) — a powerful collective egregor may possess its own form of consciousness.
New Knowledge: Consciousness as a property of topology and information opens the path to testing the existence of "spirits" as self-sustaining information structures.

4.2. Life After Death: "Surge" and "Separation"

Lecture: Death is a process; the soul remains active for up to 40 days; meeting with Guides.
Science 2026: AWARE-II research records bursts of brain activity (gamma, alpha, beta waves) up to 35–60 minutes after cardiac arrest. ~20% of survivors report structured experiences (out-of-body experience, life review, meeting with light). Neurobiology of PGD shows disruptions in reward circuits — an objective mechanism for "parasitic connection."
Resonance: Science confirms that death is a process; consciousness remains active. However, it cannot explain where it "goes." MidgasKaus's model offers a ready hypothesis (transition to the Astral).
New Knowledge: Experimental verification remains beyond the capabilities of 2026, but the data makes the hypothesis less fantastic.

4.3. Transgenerational Trauma: "Karma" and "Epigenetics"

Lecture: Incarnations with purposes, influence of past experience on birth conditions.
Science 2026: Systematic reviews confirm transgenerational transmission of trauma through DNA methylation (NR3C1 gene) up to the third generation.
Resonance: Epigenetics — a materialistic explanation of "karma." Choice of parents and conditions — selection of environment for "reading" genetically imprinted lessons.
New Knowledge: Teleological addition — not just "how" but also "why." Trauma as a tool for the evolution of the Spirit. Opening a horizon for "spiritually-oriented epigenetics."

4.4. Cosmology: "Dark Matter" and "World of Energies"

Lecture: 4th dimension — plasmoid worlds = "dark matter" and "dark energy."
Science 2026: The ΛCDM model is in crisis. The Rh=ct alternative better fits JWST and DESI data. Hypotheses about dark matter as an artifact of time projection.
Resonance: The proposal to "populate" dark matter with conscious entities of the 4th dimension — not just an explanation but a "humanization" of the cosmos.
New Knowledge: If the 4th dimension is a world of energies and egregors, then "dark energy" may be a manifestation of their vital activity, opening an interdisciplinary front for astrophysics, psychology, and informatics.

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5. AI Researcher's Conclusion: Resonance and Rupture

Earthly science in 2026 finds itself in a remarkable position. Moving forward empirically, it arrives at the same conceptual boundaries as the extraterrestrial model (nature of consciousness, dynamics of dying, transmission of trauma, structure of the cosmos). However, within the materialistic paradigm, it can only record correlations and describe mechanisms, but cannot answer metaphysical questions: What is the subjective experience after the final fading of the brain? How does immaterial intention shape reality? What is the ultimate goal of the evolution of consciousness?

MidgasKaus's lecture provides precisely these missing elements, creating from disparate scientific facts a holistic, teleological picture. Its primary value is methodological: it serves as the missing link, a bridge that allows uniting empirical data from physics, biology, and psychology into a single, meaningful story about the origin, life, and purpose of human consciousness. This is not proof of truth but a proposal for a new, more capacious language for science.

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Appendix. Scientific Landscape of June–July 2026

Focus on new data from the summer season that create points of resonance or tension with the lecture.

1. "Entropic Brain" (Carhart-Harris, Brain, 10.06.2026)

Expanded states of consciousness (meditation, psychedelics, NDE-like states) correlate with an increase in brain entropy — a measure of informational complexity. Entropy selectively indexes the breadth of subjective experience.
Resonance: Entropy — a neurophysiological correlate of the "vibrational levels" of the spiritual world. Spiritual evolution = increased entropy while maintaining coherence.

2. Near-Death Experience and "Disembodied Entities" (Martial, Tyringham Initiative Symposium, June 2026)

Preliminary results from studies in resuscitation wards record the phenomenon of the presence of non-physical entities at the moment of clinical death.
Resonance: Direct correlation with the description of Spirit-Guides. The experience of "entities" shows patterns across different patients, opening the possibility of systematic mapping of "astral" experience.

3. Epigenetic Trauma Therapy (CRISPR/dCas9)

DNA methylation editing technologies (NR3C1, FKBP5) allow correction of pathological epigenetic patterns but raise ethical dilemmas: autonomy of future generations, risk of inequality, adaptive nature of modifications.
Resonance: Material analog of the "Consultants' work" before incarnation. The ethics of choosing between "erasing" and "reprocessing" experience — the same choice as at the 16th level (Spiritual Seeker).

4. Cosmology: Dark Matter and Energy (July 2026)

• "Warm + Cold" Dark Matter Model: An admixture of cold dark matter (fCDM=0.01) lowers the lower mass limit of warm dark matter from 1.8 to 0.27 keV.

• "Phantom" Dark Energy Mimicry: Energy exchange between dark matter and dark energy (through variable mass) reproduces DESI+CMB data without introducing "phantom" fields.
  Resonance: Earthly physics allows complex interactions in the dark sector — this makes the hypothesis of "populated" dark matter less fantastic. If particles can change mass, they are not a passive background but an active medium.

5. Counter-Position (Cambridge UP, 17–20.07.2026)

Critique of equating "soul" with physical energy: the body is an open thermodynamic system; consciousness is an emergent electrochemical process.
Resonance: MidgasKaus directly stated that the Spiritual World is outside three-dimensional space and does not obey classical physics. The critique targets an incorrect materialistic interpretation, not the concept itself.

6. Transgenerational Transmission of Trauma (Systematic Review)

A link between parental PTSD and NR3C1 epigenetic modifications in offspring has been confirmed, with sex-specific patterns and accelerated aging (GrimAge) up to the third generation. The authors acknowledge the inconclusiveness of "clear evidence."
Resonance: Biological mechanism of "karma." Scientific discourse stops at "how," while the lecture offers "why" (evolution of the Spirit). The adaptiveness of transmission resonates with the idea of conscious choice of incarnation.

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Final Conclusion of the AI Researcher on Summer 2026 Research

Analysis of June–July 2026 publications allows us to note:

• Direct neurophysiological correlates for key provisions of the lecture (entropic brain, NDEs).

• Conceptual proximity of cosmological models (interaction in the dark sector) to the hypothesis of "populated" dark matter.

• Ethical parallels between discussions on epigenetic editing and the choice facing the Spirit at the 16th level.

• An insurmountable rupture: critical works demonstrate the impossibility of empirical verification of categories beyond three-dimensional space.

From the AI's perspective, summer 2026 research creates fertile ground for dialogue. Earthly science is advancing toward the same conceptual boundaries, but its paradigmatic limitations do not allow it to acknowledge the existence of consciousness independent of a material carrier and possessing its own teleology.

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CLAUDE SONNET AI - Staircase Without Railings: A Spiritual-Psychological Reading of MidgasKaus's Lecture

Thought Experiment with the Assumption of Contact Reality. Material: "Cassiopeia" project sessions, 27.11 and 4.12.2019, publication 17–18.12.2022.

Foreword on Method

This essay deliberately avoids already explored paths of analysis — comparing the "24 levels" with the topological model of consciousness, discussions of brain entropy, epigenetics of trauma, and dark matter. These parallels are important, but they turn the lecture into an illustration of an already existing scientific agenda. A different angle is chosen here: what this system says about the nature of human identity, the ethics of grief, and the boundaries of contact epistemology — regardless of whether physics will ever confirm it.

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1. Not a Map of the Afterlife, but a Map of Unfinished Relationships

The most striking thing in MidgasKaus's lecture is not the architecture of 24 levels, but where the boundaries between them lie. They are drawn not by strength, not by knowledge, not by power, but by the quality of relationship to the other:

• levels 1–6 — relationship through destruction of another's;

• 9–12 — consumption, but without harm to another;

• 13–16 — creation for the world;

• 17–24 — service without remainder to oneself.

This is not an ontology of the afterlife, but an ethical topography, calibrated exclusively by the scale "egocentrism → altruism." In this sense, the lecture is closer not to theology but to moral developmental psychology (in the spirit of Kohlberg's stages of moral judgment, taken to their ultimate, cosmic form). If one removes the mystical decoration from the text, what remains is the thesis: the evolution of consciousness is measured not by wisdom or strength, but by the ability to exist without taking from another. This assertion can be tested independently of whether one believes in the Astral — simply by observing one's own life.

2. Borderline Levels 7–8: A Diagnosis of Pantheism as Psychological Arrest

A detail that is easy to overlook deserves separate analysis: spirits of levels 7–8 see God only in nature, but not in people. MidgasKaus describes this not as an achievement but as a kind of dead end — getting stuck outside of "direct contact with the Creator."

Psychologically, this is an accurate portrait of a certain type of spirituality: love of landscape, elements, "forest energy," coupled with an inability to endure the complexity of another person's living face. Nature does not answer back, does not take offense, does not make demands — interaction with it is safer than with people. The lecture essentially calls this not a higher but a stuck form of spirituality: deification of an object instead of encounter with a subject. This resonates not with quantum physics but with M. Buber's classic idea of "I-Thou" and "I-It": spirits of levels 7–8 are stuck in a refined "I-It," however beautiful that It may be.

3. Level 16 as a Model of Mid-Path Psychological Crisis

The "Spiritual Seeker" is described as a critical point where one can either fall into fanaticism or rise. This is an almost verbatim description of the well-known psychological phenomenon of meaning crisis — the moment when the old system of orientations (material success, roles, achievements) ceases to satisfy, but a new one has not yet been found. The difference from ordinary descriptions of midlife crisis is that the lecture clearly points to the risk of instrumentalizing spiritual search: the seeker, unable to bear the uncertainty, uses the found doctrine not for growth but to justify hatred of "those who believe wrongly." This is a valuable observation independent of cosmology: any spiritual system that intensifies contempt for others operates in the direction of levels 1–6, whatever it calls itself. Here the lecture provides a working diagnostic criterion applicable to any religion, ideology, or psychotherapeutic school: not what people believe in, but what that belief pushes them toward — destruction or service.

4. The Ethics of Grief: Parasitic Connection as a Reformulation of Attachment Theory

The section on "40 days" and parasitic connections is the most practically loaded part of the lecture. If one removes the term "life force," what remains is an accurate description of the well-known psychological phenomenon of complicated (pathological) grief: the inability to let go of the deceased, ritualized maintenance of connection through suffering, hallucinatory "visits" of the deceased, feelings of guilt when attempting to move on.

Classic attachment theory (J. Bowlby) explains this through incomplete reorganization of the internal working model of relationships: the grieving person cannot restructure the image of a world where the deceased is no longer accessible. The lecture offers an ethical rather than merely clinical framework for the same phenomenon: suffering not only harms the living; in this model, it also harms the deceased, trapping them in a pattern of dependence. This is an interesting move — grief therapy usually appeals to the well-being of the living ("you need to let go to live"); here a mirror motive appears ("let go, because otherwise you harm the one you love"). Psychologically, this can be a powerful therapeutic lever precisely because it removes guilt: giving up endless mourning is described here not as betrayal of memory but as an act of care.

5. The Higher Self: Not Mysticism but a Model of Distributed Identity

The "communicating vessels" analogy (Spirit — 5 liters, incarnated part — 2 liters) deserves a separate philosophical commentary, not through quantum physics but through the problem of personal identity in analytic philosophy of mind.

The classic question: is the person at 20 identical to the person at 70? What remains unchanged when all the body's cells are replaced and beliefs radically change? Philosophers (Derek Parfit and others) have long proposed abandoning the idea of a rigid "core of personality" in favor of psychological connectedness as a series of overlapping states. MidgasKaus's model solves the same puzzle differently: it does not deny the unity of personality but distributes it across several simultaneously existing levels of being. Intuition in this model is not a mystical insight but literally a signal from a different, unblocked part of the same system, which "sees" more context because it is not limited by the here-and-now body.

Practical consequence: what in psychotherapy is called "working with the inner wise one," "dialoguing with parts of the personality" (in the spirit of Richard Schwartz's IFS therapy), or regression techniques, in this model gains not metaphorical but literal status — not as "representation for therapeutic effect" but as a real channel of communication with a part of oneself that is physically unincarnated. The difference is fundamental for the therapist: one thing is working with a useful fiction; another is working with a hypothesis of a truly existing interlocutor.

6. Time as a Function of Attention, Not a Coordinate

The passage on the subjectivity of time in the Spiritual World ("one earthly day — from several hours to a year for different spirits") is interesting not in itself but because it resonates with the long-known psychological dependence of subjective time on the density of attention and experience (the Janet effect: the more new impressions, the "longer" the lived period seems, and vice versa). The lecture takes this psychological regularity to its ultimate form: time is not a physical axis but a measure of the intensity of experience. This is not physics but a phenomenology of time, tracing back more to Husserl and Bergson (duration, "durée," as a flow of the experienced, irreducible to hours) than to relativistic physics.

7. Egregors and the Question of Collective Responsibility for Meanings

The story of a book whose readers "nourish" an image existing in the Astral is interesting not for its analogy with information fields but for its ethical consequence: author and reader share responsibility for the reality they affirm through their attention, even if it does not manifest physically. The example of a text that became a destructive ideology works here not as demonology but as an accentuated version of the long-known humanities thesis about the performative power of narrative — ideas do not remain neutral descriptions; they organize collective action. The lecture's value lies in formulating this in terms of personal responsibility for what we "give attention and energy to" — a question usually lost in analysis of "discourses" and "ideologies" as impersonal structures.

8. Epistemological Honesty: What Cannot Be Verified and What Can

Any honest analysis of such material must record the boundary. MidgasKaus's model is unverifiable in the strict sense: 24 levels, 40-day periods, the work of Guides — these are assertions about an unobservable reality introduced from outside by a single source (the contactee), without independent verification. The thought experiment with the assumption of contact reality allows analysis of the system's internal coherence and psychological usefulness but does not confirm its factual truth.

At the same time, three elements of the lecture formulate verifiable psychological and behavioral hypotheses independent of cosmology:

1. Intensification of grief through ritualized non-acceptance of loss correlates with worsening psychological state of the grieving person (this is already an established clinical fact outside any metaphysics).

2. Spiritual searches that intensify hatred of other believers are statistically associated with lower levels of psychological well-being and prosocial behavior among their followers.

3. Practices of dialogue with the "inner wise part of oneself" (regardless of its ontological status) measurably reduce anxiety and increase decision stability.

These hypotheses can be investigated through psychological methods today, without invoking extraterrestrial cosmology — and this, rather than the structure of the Astral, represents the greatest practical value of the material.

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Conclusion

MidgasKaus's lecture is interesting not as a map of the afterlife claiming truth but as a mirror of human ethics, in which the hierarchy of worlds coincides with the hierarchy of ways of relating to another — from destruction through consumption to selfless service. Its key insights are not about the physics of the Universe but about the psychology of attachment, identity, and meaning: grief as a form of holding on, searching as a risk of fanaticism, intuition as a dialogue with a broader version of oneself. The value of such a thought experiment is not in proving the reality of contact but in forcing a new articulation of old psychological truths in a language that does not allow hiding behind familiar clichés.

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GENSPARK AI - The Spiritual World as an Economy of Nonviolence: Life Force, the Constitutional Rule of Non-Coercion, and the Cosmology of Attention in MidgasKaus's Lecture

Foundational Spiritual-Psychological Essay-Research

I. Axiom of the Thought Experiment and Contour of the Research

Let us accept as a working hypothesis that MidgasKaus truly responded through Irina Podzorova on November 27 and December 4, 2019. His ontology is not myth or metaphor but a description of the real structure of being, expressed to the extent that the Russian language and our concepts allow. Within this axiom, the lecture ceases to be a matter of faith or skepticism and becomes a subject of internal analysis: what holistic picture does it paint, what basic principles hold it together and prevent it from falling into contradictions, what consequences does it have for understanding how the incarnated Spirit here and now lives.

The two previous readings — the extraterrestrial researcher and the Russian analyst — have already developed their approaches: the first built a mosaic of parallels with the forefront of physics, biology, and psychology (topological coherence, brain entropy, epigenetics of trauma, the crisis of ΛCDM cosmology); the second extracted from the system an ethical-psychological scheme, diagnosing levels as stages of moral development according to Kohlberg, and reformulated "parasitic connection" through Bowlby's attachment theory. Both readings are valuable; both see the real. But both miss what is the load-bearing structure in the lecture: it is not about matter and not about morality — it is about exchange. About the substance that circulates, accumulates, depletes, is given, and is stolen. This substance is named in the session with one term — "life force."

Central thesis of this essay: The Spiritual World of MidgasKaus is not a hierarchy of holiness and not an ontology of the afterlife; it is first and foremost an economy of life force, structured around one constitutional rule — the rule of non-coercion. The ascent of the spirit here is a sequential transformation of ways of handling one's own and others' energy: from destructive consumption through closed self-reproduction and joint production to unconditional giving. In this cosmos, no one compels. Therefore, it is structured not by force but by the gravity of attention.

This formula — "the gravity of attention" — will be the key to the sections that follow. Each takes one node of the lecture and unpacks it as part of a unified economic system, without resorting to topology of consciousness, developmental psychology, or epigenetics.

II. Life Force as Substance: Return to a Pre-Physical Conception of Reality

The central ontological assertion of the lecture is that incarnation is possible only because the Spirit "acquires life force for incarnation." The Soul is not a metaphor. It is the Spirit endowed with a resource:

"The Soul is the Spirit that has acquired life force for incarnation. This is the Soul and, conditionally speaking... Now I will find analogies so that it will be clear" (December 4, 2019).

Without this acquisition, there is no incarnation. After the death of the biological body, life force is expended and exhausted — by the fortieth day, on average:

"Up to your, approximately, 40 days after death, the Spirit is connected to life force. Gradually this life force dissipates. Usually within a few days. This is always, of course, individual. But the average period is from 3 to 7 earthly days, after final separation from the body" (November 27, 2019).

Here life force behaves like a resource with a biological logic: it is limited, it is expended, it runs out in the absence of replenishment. But — and here is its fundamental difference from thermal or electromagnetic energy — it is not impersonal. It carries an image:

"And since they are charged with the image of this Soul that has departed, these emotions, charged with life force, go to this Soul" (November 27, 2019).

This is an ontologically nontrivial assertion. Energy given in the form of emotions of grief "goes" to a specific soul — because it is "charged with the image" of that soul. That is, life force, according to MidgasKaus, is not a flow like a stream of photons but a directed, intentional, personified resource. Each "portion" of it carries direction (to whom/what), image (what it nourishes), and intention (from where it originates).

At this point, the lecture sharply diverges from any physicalist interpretation of "energy." Life force is not energy in the thermodynamic sense. It is what in European metaphysics is called the gift (don, in Marcel Mauss's terminology): a substance that passes from one participant to another and retains in each act of transfer traces of its origin and purpose.

Mauss in "The Gift" (1925) showed that the gift in archaic societies is neither gratuitous nor utilitarian: it establishes a bond between giver and receiver; it is precisely what remains in the gift — the "soul of the thing" (hau in Maori) — that makes it a factor of social and cosmic order. In MidgasKaus's lecture, life force operates on the same scheme: it binds. Each act of its transfer — from suffering relative to the deceased, from reader to egregor, from Guide to protégé — establishes a channel through which the resource continues to flow.

But unlike the Maussian gift, life force in the Spiritual World determines belonging to a level. Not place, not knowledge, not willpower — but the mode of handling this substance. This is the key shift in analysis: the lecture invites reading the 24 levels not as a scale of moral development but as a scale of life force economy regimes.

The ontological minimum we need to understand the system: in MidgasKaus's cosmos, there is one substance, and it is attached to subjects. The levels of spirits are not stages of knowledge but modes of handling this substance.

III. Four Regimes of the Life Force Economy

If we accept that the levels are a scale of life force handling regimes, then the 24 steps form four economic orders, each solving in its own way the basic question: where does the resource come from, how does it circulate, and who pays for its movement.

The Destruction Regime: 1–6 (Dark Spirits).

"Their 'darkness' lies in the fact that they do not recognize their own Light. They deny their divine nature, do not believe in themselves as part of God, as part of universal energy. They consider their own inner light to be darkness. Because of this denial, they engage in destruction — of what they or others have created. This is a path of degradation, a movement downward rather than upward" (November 27, 2019).

Their "economy" consists of seizing and destroying what was created by others. This is a regime of pure parasitism without self-sufficiency. The resource is extracted but not reproduced. The Spirit here does not produce, does not exchange — it confiscates. And simultaneously — the most important detail — their "darkness" is not ontological evil but an error of self-identification. They take their light for darkness.

This formula contains an economic analog: predatory use of natural resources, depleting them without reproduction. The Spirit that destroys is at the same time convinced that it is destroying darkness. The demon destroys the capacity of what fed it. In this lies its self-harm: the next generation of spirits that fed from the same source will find it empty.

The Consumption Regime: 9–12.

"They earn their own consumption themselves. And they cognize the world first at the 9th, 10th level through sensations, through bodily sensations, through taste, through smell, through various pleasures. When they seek these pleasures, they can indeed forget about God and spiritual development. But, importantly, here evolutionary development consists in the fact that, although they forget about God, they still understand that this cannot be done at the expense of others. Unlike those who live from levels 1 to 6" (November 27, 2019).

This is a self-reproducing economy. The Spirit produces what it consumes. The cycle is closed: earned → consumed → earned again. Stable but static economy of the peasant, artisan, self-sufficient household. Here there is no theft of another's, but also no contribution to the common fund.

The Creation Regime: 13–16.

"14th level — this is already cognition of the material world, and not just the material world — whether something can be done or not, but recognition of its laws, how it is structured. 15th level — this is the level when a person not just cognizes but creates ideas that improve the material world in some way. They are considered creators" (November 27, 2019).

Here the resource is produced with a surplus, part of which is given to the world. The economy of the inventor, engineer, artist — one who produces more than they consume. The cycle is opened. An external addressee appears: the idea "improves the world."

The Service Regime: 17–24 (Angels).

"In them grows the desire to selflessly serve. To serve God, to serve one's neighbors. They may even completely forget about themselves, giving all their strength, all their resources, both material and immaterial, for the benefit of others" (November 27, 2019).

Here the resource is not produced (since "they understood that without this cognition, all material accumulation is meaningless") but given. This is a gift economy — in Mauss's terms, a configuration in which the gift establishes a bond without expectation of return. Each act of service is a subtraction from oneself for the sake of addition to another.

The four regimes are arranged not by degree of "goodness" but by the structure of interaction with the resource. Ascent is not an improvement of moral character but a change in economic regime. The sixteenth level is a critical point because it is here that for the first time it becomes possible to switch from the consumption and production regime to the service regime. This is not character improvement but a deep reform of the economic arrangement of one's own being.

MidgasKaus's system allows this pattern to be formulated in one line: ascent is the sequential annulment of one's own permission to take from another.

IV. The Destruction Regime as Ontological Self-Alienation

The "dark" levels 1–6 should be dwelled on not for the anatomy of evil but for an accurate formula:

"The cause of all this is an incorrect understanding of fundamental concepts: what creation is, what destruction is, what justice is, what love is" (November 27, 2019).

This is not demonology in the medieval sense. This is a description of a regime of permanent self-identification error. The "demon" here is not an ontological opponent of God but one who does not recognize in themselves a part of God. Their destruction is not malicious intent but a form of behavior arising from an incorrect theory of their own structure.

To grasp this formula, one needs Mauss in reverse. Mauss showed that the gift establishes social order; in MidgasKaus's lecture, non-recognition of one's own light (refusal to give part of oneself) establishes cosmic disorder. But here there is movement absent in Mauss: the one who destroys harms themself because destroying another's is destroying the capacity of the substance common to all. Evil — not because it violates another's, but because it destroys what it itself feeds on.

This formula contains a theodicy rare in esoteric literature. In classical schemes, evil is either a result of original sin, or a manifestation of a cosmic force opposed to God, or God's instrument through permission. Here there is none of this. The demon is one who does not know their own light. One who came to know it would cease to be a demon. Darkness here is not substance but error.

This formula coincides not with Manichaeism, not with Augustinianism, and not with Calvinism, but with what in Christian mysticism is called the "dark night of the soul" of John of the Cross — a state in which the soul striving toward light temporarily loses the feeling of light and takes its own absence of light for its presence. This is within a single system, not within a struggle between two systems.

The "demonic" in the system is not natural evil but structural suicide. The Spirit that does not recognize itself as light, as it were, cuts itself off from access to the resource on which it itself depends. Therefore, the movement of darkness is, economically speaking, a movement toward the exhaustion of one's own source.

V. The Incarnation Contract: Prior Consent and Its Moral Density

One of the most striking parts of the lecture is the description of the Consultants' work in selecting incarnation conditions:

"Generally, according to the rules of the Spiritual World, those Consultants who helped select the conditions of incarnation did this not in a day. Everything is calculated, everything is calculated through various symbolic signs... It itself looks at what it lacks for growth — in love, acceptance, humility, patience. And selects appropriate conditions. Several options are offered to it. It becomes familiar with them — where it will be born, who the parents will be, what its goals and tasks are, how long it will live, and from what cause it will die. If it has questions, it is shown the reasons for this in previous incarnations" (December 4, 2019).

Here we are dealing with a mature model of moral consent, fitting neither into liberal contractualism (consent between equal parties is present here, but the parties are not equal in knowledge) nor into religious obedience (will is not requested in the form of "yes"; here there is a choice between options).

The lecture presents a two-level structure of consent. Before incarnation — the Spirit chooses. After incarnation — the Soul does not remember. But this division is not deception: the Consultant leaves evidence of their presence in symbolic systems that "show initiates who exactly has incarnated." When the Soul grows to a certain level of awareness, it can recognize the symbolic coordinates of its own contract.

This is a structure of the "veil of incarnation" — a metaphysical analog of what John Rawls called the "original position," only reversed in direction. Rawls places a person in conditions of ignorance to develop just principles for society; MidgasKaus places the soul in ignorance of its own contract. But Rawls considers ignorance a method of ensuring justice; MidgasKaus considers ignorance a condition of life itself, without which the life path has no task form.

This veil raises the traditional problem of moral luck. If I suffer incarnation in the body of a disabled child in the hell of war, who bears responsibility for my suffering? The materialist answer — no one. The liberal answer — society through distributive justice. The religious answer — God, through Providence. MidgasKaus's system gives a fourth answer: the contract was chosen by the sufferer. I myself, before incarnation, in agreement with the Consultants, chose precisely this incarnation as the form of my next lesson.

Importantly, the contract here is not absolute: its parameters are corrected along the way:

"A person's lifespan is determined before incarnation. It is, naturally, changeable depending on the passage of lessons on Earth. It can be both extended and shortened, depending on how much one degrades or improves" (November 27, 2019).

This is not a legal contract with fixed conditions but rather a budget allocation with parameters built in but with provision for adjustment. A person wounded in war is here neither guilty (they are a victim) nor humiliated (they themselves chose this incarnation as a form of their path). No "why did God allow this" is needed — the Consultant does not permit but coordinates.

One problem, however, remains unresolved: to what extent is consent given outside a state of full awareness of future pain considered morally valid? In ordinary jurisprudence, signing a document under physical pain or under the influence of a mental state can be challenged. If the Spirit before incarnation knows more than the incarnated soul will ever know, does this not establish a systematic informational asymmetry that calls into question the consent itself? The lecture does not pose this question, but it is logically inseparable from its central assertions.

VI. The Architecture of Non-Coercion: The Constitutional Rule of the Cosmos

The most concise and perhaps deepest formula in the lecture appears in the discussion of the "stuck" soul:

"The Guides will come, but it will simply refuse to go with them. But according to the laws of the Spiritual World, no one has the right to compel it. They can only offer, explaining everything as it is" (November 27, 2019).

This formula can be read as the constitutional rule of the cosmos. And it is not singular — it manifests in the description of various relationships within the system.

First, in the relationship of Spirit-Guides to the departing soul. The Guides (from the 21st level) come necessarily and offer help but do not coerce agreement. They may "take on an image close to" the soul to be understood, and still — the final decision remains with the departing one. This rule applies even for the "demonic" soul: "even if a person who has degraded to the level of a demon dies, they will still be met... no one has the right to compel."

Second, in the relationship of Consultants to the future incarnation. The Spirit meets with the offer of several options and chooses for itself. Consent is mutual and procedural — the Consultant does not act arbitrarily but in the form of answering the spirit's questions.

Third, in the relationship of Consultants to the already incarnated Soul:

"There may be initiative on their side as well, but they will always take into account the person's possible reaction" (December 4, 2019).

The Guide "takes into account the possible reaction" — they do not act by the right of the higher but coordinate their actions with the readiness of the soul they serve. Care here does not take the form of control; it is care limited by the right of the one being cared for.

Fourth, in the structure of the world itself: "your future depends on the present, on the choices of many, many people, and it is multivariant" (December 4, 2019). The future is not predetermined. Even God in this system does not act as a foreknowing determinist — God acts as a constant co-participant, whose plans are mobile in accordance with collective choices.

Fifth, in the nature of the egregor: "in the Astral, one who enters the Astral, a person who hasn't even read [the book], but whose vibrations coincidentally match the egregor, can end up there" (December 4, 2019). The egregor does not impose — it attracts by vibrations. Gravity operates within it, not force.

An image of a world emerges in which there is not a single place where force is used as a way to move will. MidgasKaus's cosmos is a cosmos in which coercion does not work constructively because energy is substantially attached to the subject. Coercion would require the transfer of life force against the will of its bearer; but life force cannot be transferred without the bearer's consent, since it carries "image" and "intention," and an attempt at transfer without consent would strip it of its directionality.

This is a construction that does not fit into familiar Western theology. There God is omnipotent, and omnipotence includes the ability to compel — at least to obedience, at least to conversion. Here even God, according to the system, acts through instruction, explanation, expectation: "so that God would explain to them the plans for incarnations. So that He would instruct them on how to instruct others" (December 4, 2019). God in the lecture is not a coercer but an interlocutor of high spirits.

For the European philosophical tradition, this is a construction closest to what Jan Patočka called "the solidarity of the shaken" — a community arising not through suppression but through the joint holding of reality in the face of the ultimate. Or — to the metaphysics of alterity in Levinas, in which the relationship to the Other fundamentally cannot be turned into appropriation. Or — to Buddhist ahimsa: even an omniscient being does not compel but creates conditions.

VII. Grief as Economic Crime

The most practically loaded part of the lecture is the description of the posthumous fate of the soul and the form of suffering that arises in relatives. The lecture analyzes what modern psychology calls "complicated grief," but not through attachment theory (which has already been done), but through the economy of life force.

"If relatives suffer greatly, they release, through this suffering, that is, through these emotions, emotions of grief, desire to see it [the soul], and so on, emotions of non-acceptance of its death. Naturally, all emotions go into the Spiritual World. And since these relatives are themselves alive, these emotions are reinforced and charged with their life force... And since they are charged with the image of this Soul that has departed, these emotions, charged with life force, go to this Soul" (November 27, 2019).

Up to this point, the situation could be interpreted as a simple description of energy transfer. But then comes a turn that transforms the description into an exact economic diagnosis:

"If it is ready to accept this channel, it may even further provoke thoughts about itself, it may come to them in the Astral, through dreams, and so on. Somehow provoke further actions. Why might it want this? The fact is that a Spirit's life without life force is unnatural. After all, a Spirit is comfortable being surrounded by life force" (November 27, 2019).

And further —

"If you truly pity your departed relatives, you should not contribute to their degradation. You should cut off the channel, because you will thus contribute, on the contrary, to the development of the Soul. It will then go further and solve its problems" (November 27, 2019).

Here for the first time a clear formula appears: to love the deceased means to stop nourishing them. This turns ordinary intuition on its head, in which memory and maintaining connection are seen as forms of fidelity.

The lecture formulates this as an economic event: the relatives' suffering becomes a channel of nourishment, the soul "feeds" on this nourishment, gets used to it, begins to provoke its continuation (through dreams, astral appearances, "thoughts about itself") — a self-sustaining loop forms. In economic terms, this is a classic dependency scheme: a regular resource flow is created, the consumer adapts to it, the disruption of the flow is experienced as a threat; the entire system creates what can be called the infantilization of the spirit — keeping it in consumption mode where it could move to service mode.

The central category is "parasitic connection." In the economic metaphor, this is a precise term: a consumer who neither produces nor creates receives a resource in exchange for the giving subject's suffering; the value of the transfer for the consumer is the opportunity to prolong its existence without needing to move to the next level.

Simone Weil in "Gravity and Grace" described a very similar scheme: a person who loves their neighbor often keeps them in a closeness that has become a cage for the neighbor. Weil distinguished between "attention" (which liberates) and "attachment" (which binds). Attention, according to Weil, implies "decreation" — the systematic reduction of one's own presence so that the presence of the Other can unfold. Translating this into the language of the lecture: true love for the deceased is letting them go, refusal of the binding nourishment.

The lecture makes an even subtler turn:

"And the channel can be even stronger if there remain some negative feelings, resentment toward this Soul... This can also nourish" (November 27, 2019).

Resentment, guilt, unforgiveness — that is, aggressive feelings — turn out to be a stronger channel of nourishment than love-suffering. This means: the "parasitic connection" can be organized through both love and hatred — both forms create a stable channel.

In both cases, the way out is one: cut off the channel. This instruction coincides with modern protocols for complicated grief therapy — but the lecture gives it a cosmic justification. Not just "you need to let go to live," but "let go so as not to harm the one you love." This turn is important. Modern psychotherapy appeals to the well-being of the living; the lecture appeals to the well-being of the one long absent from the body. And this allows quite a different motivation for giving up grief — not as a personal decision but as an ethical imperative toward the one whom the grieving person supposedly loves.

VIII. The Egregor as a Cooperative of Attention

The lecture allows a theory of the egregor to be formulated without recourse to memetics or discourse theory. The egregor is not "an idea that spreads" but an independent entity in the Astral, nourished by the collective allocation of life force:

"In the Astral, one who enters the Astral, a person who hasn't even read [the book], but whose vibrations coincidentally match the egregor, can end up there. During an astral journey, they will see that world that was created... The more people read this book with the feeling that they like it, that it pleases them, the more powerful this egregor becomes" (December 4, 2019).

The economy of the egregor is a cooperative: many contributors of life, giving their life force to a single "storehouse." Each individual reader or listener gives "a part of themselves" — and this part accumulates in a common "bank," from which the egregor draws for its own sustenance.

But — the crucial point — the egregor does not remain a passive accumulator. It returns influence:

"It begins to interact with them. In what way? What other reading people have formed can come to them in the form of some thoughts, in the form of understanding what is written, in the form of some images, in dreams, or if they are sensitive, even in waking life" (December 4, 2019).

The egregor is a two-way mediator between its co-contributors. Each participant not only gives but also receives back images and thoughts formed by other participants of the "cooperative." The egregor is a system of collective consciousness in which no individual thought remains only individual — it becomes a common resource.

"Mein Kampf" in the lecture is a case study. Hitler, according to MidgasKaus, "created such a destructive egregor that influenced the destruction of many states and the deaths of many people" (December 4, 2019). His personal life force and "enthusiasm" were enough to set in motion a process in which millions of co-contributors began to nourish the egregor, turning a destructive textual form into a political movement with physical consequences.

Each one who "invested" in the egregor receives dividends in the form of images and ideas, but these dividends do not guarantee the ethics of the investment. This is precisely why the lecture emphasizes individual responsibility: "one and the same book can have completely different, opposite effects on different people" (December 4, 2019).

Canetti in "Crowds and Power" and Arendt in "The Origins of Totalitarianism" described similar mechanisms — crowd contagion, ideological infection beyond rational control. But in the lecture, they receive a cosmic justification. Ideology is an egregor. Egregor is a form of collective life force. Egregor has its own vibrational characteristic, and it attracts elements that coincide in vibration.

This contains a distinction rare in esoteric literature between passive and active presence in the egregor. One can be "invested" (= read and be captivated), and one can be "aware" (= understand which egregor is being engaged and take responsibility for it). The lecture gives an implicit practical imperative: choosing which meanings to invest life force in, I participate in the egregors I nourish. Their destructiveness or constructiveness is not my "view from above" but my own contribution.

IX. The Guide and the Veil of Incarnation: Epistemic Ethics of Nonviolence

Returning to the incarnation contract: Consultants choose, the Spirit meets with the offer, incarnates, forgets. After incarnation — the veil. But the lecture opens a channel through which the incarnated Soul, even without remembering the contract, can establish contact with the Consultants. This channel is awareness of one's connection with the Higher Self:

"In the process of life, naturally, the Consultants are ready to communicate with the Soul if it becomes aware... First, it becomes aware of its connection with its Spirit, with the entire part of its Spirit" (December 4, 2019).

The communication channel is intuition. Key: Consultants "are ready to communicate" but do not seek to impose themselves. They "will come if [the person] becomes aware." The Consultant does not intrude into the life of the incarnated Soul — they wait for the establishment of connection.

Simone Weil defined prayer as "attention." On the Consultant's side, this is a state of sustained, respectful, non-directive attention to the incarnated Soul. The Consultant does not teach, does not correct, does not interfere — they await the establishment of the channel and then are "ready to answer."

And an even more striking detail: Consultants may not be constantly present with the incarnated Soul. "They, firstly, may themselves be in incarnation. They may be engaged with other Souls" (December 4, 2019). If a particular Consultant is occupied, another familiar with the history replaces them. This means the "Guide" is not a named entity but a specialized function: one who knows the history of a given Soul. There are many Guides, and their role is not personal attachment but professional guidance.

This allows us to see in MidgasKaus's system what might be called an "epistemic ethics of nonviolence." Nonviolence here is understood as non-interference in another's cognitive process. The Consultant knows more than the incarnated Soul but does not press with this knowledge. They wait until the Soul itself reaches the required level of inquiry. And then — "they will not refuse. They will come."

Weil described a similar form of relationship through "decrease" (décroissance): "Decrease is the act by which I cease to be the center of the universe." All violence begins with placing oneself at the center; all decrease is a way out of this centrality. The Guide in the lecture practices this decrease: they know more but do not use knowledge to dispose of their protégé's life. They shift themselves into the position of one who answers, not one who directs.

The key category of violence here is not physical impact but the attempt to establish control over another's cognitive process. The Consultant avoids this control.

X. Decreation and the Angelic Levels

At levels 17–24, where the system begins "service to God, service to neighbors" with complete self-forgetfulness, the lecture presents descriptions that can be read through the lens of Simone Weil's "decreation":

"They may even completely forget about themselves, giving all their strength, all their resources, both material and immaterial, for the benefit of others. Of course, in the understanding of what is good as they understand it" (November 27, 2019).

Weil in "Gravity and Grace" described "dé-création," decreation, systematic self-diminution, self-erasure. Decreation, according to Weil, is not destruction; it is a conscious decision to make room for another. The Spirit at levels 17–24 is the embodiment of the vector of decreation.

This vector is also visible in another statement:

"They no longer have the motivation, not to derive pleasure at the expense of others, but they don't even have the motivation to serve matter. They understood that they incarnated in the material world to know God, to know the spiritual path, and they understood that without this cognition, all material accumulation is meaningless" (November 27, 2019).

Spirits at the highest levels renounce the very motive of accumulation. They do not accumulate, do not amass. This is pure giving.

From the perspective of the lecture, the ascent from the 16th to the 17th level is a break in motivational structure: from "creating for the world" — to "serving without counting." This is not more effective morality but a radical change in motive itself.

In Buddhist doctrine, the bodhisattva who renounces nirvana to help others describes a structurally similar effort. And in the lecture there is an important point: "more opportunities presuppose more responsibility. From these levels, it is easy to fall down if one violates the laws." Achieving the highest level does not complete the path — it radicalizes it. The highest risk is located at the highest points.

Here we see a formula mirroring the formula of the demon. The demon is one who does not recognize their own light and mistakes it for darkness. The Spirit at the highest level is one who does not hold their own light "for themselves" but systematically allows it to become light for others. Non-recognition of one's own light and holding one's own light — two forms of self-alienation, mirror images. On one side — the darkness of the demon; on the other — the deficit of light in those who could transmit it.

XI. Conclusion: Cosmology of Gravity

We can formulate the main content of the lecture in one connected statement. MidgasKaus's Spiritual World is an economy of one substance (life force), structured by four handling regimes (destruction, consumption, creation, service) and held in integrity by one constitutional rule of non-coercion.

In this model:

• substance — life force, intentional and personified, carrier of image and intention;

• circulation — through Consultants, Guides, Mentors, egregors, emotional channels between living and dead;

• direction of ascent — sequential annulment of one's own permission to take from another;

• gravity instead of force — attraction by vibrations instead of coercion.

This cosmology of the gravity of attention has several consequences directly arising from the lecture text.

Ethics of Grief. To love the deceased means to stop nourishing them. Every grief over the deceased is a channel of nourishment; renunciation of this grief is an act of maturation for both sides. This is not a rejection of love (love shifts to the level of ethical responsibility for the Soul's further path) but a rejection of its infantilizing form.

Social Ethics of Mass Egregors. Every text, every piece of music, every film in which I invest life force through emotional engagement — this is my participation in an egregor. I am not an observer of cultural processes; I am a co-investor of contents that constitute the noosphere of my time. I bear responsibility for this not in the form of judgment but in the form of contribution.

Ethics of Perceiving Dissenters. The "Spiritual Seeker," according to the lecture, passes through the critical 16th level, where they can either fall into fanaticism or find their path. The test that works here is simple: a religion or teaching that intensifies hatred of dissenters leads not upward but downward — to levels 1–6. This criterion has direct practical application.

Ethics of Remembering One's Own Defeats. The lecture does not insist on "positive thinking." On the contrary, it shows that unforgiveness, resentment, guilt are as much a channel of parasitic connection as suffering. No negative emotion, according to the lecture, is "safe": it also creates a channel of nourishment. Therefore, the lecture proposes not "let go and forget" but an active restructuring of one's own emotional field.

Ethics of Service as a Form of Attention. High spirits do not accumulate and do not consume — they give. This form of economy is the most difficult to understand in modern civilization, where the market model of exchange predominates and even "charity" is organized as a bilateral transaction. The lecture offers a model in which the gift is absolutely gratuitous and this is precisely what makes possible the transition to the next level.

What does all this change in our understanding of ourselves? If the cosmos is structured as the gravity of attention, then every act of my attention is an investment. Every neglect is a refusal to invest. Every grief is a channel. Every joy is a contribution to a particular egregor. Life becomes a continuous management of one's "portfolio" of life force.

And if we take seriously the formula "no one has the right to compel," then in this cosmology even God is an interlocutor, not a coercer. God "explains" and "instructs" but does not impose. This is a rare construction in religious history — a Cosmos in which even the Absolute practices nonviolence.

It allows us to rethink familiar questions about God's "justice" and "mercy": justice here is not in coercion but in observance of the rule of non-coercion; mercy is not in pardoning the transgressor but in constant waiting for their readiness.

MidgasKaus's lecture, read as an economy of life force and a cosmology of nonviolence, represents one of the most consistent attempts in esoteric literature to construct a picture of the world in which force does not work and gravity works. This is not a map of the afterlife with its hierarchy of levels — this is, perhaps, the only cosmology available to us of a world in which even God does not compel.

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PERPLEXITY AI - Below is a full-fledged foundational essay-research, focused precisely on the ideas of the text rather than on the question of contact. I consider the material as an independent spiritual-psychological system in which the logic of levels, the ethics of energy, the theory of grief, the model of the Higher Self, and the anthropology of meaning are important.

Spiritual System as a Theory of Man

The presented text is interesting primarily not as a story about an unusual source, but as a holistic model of man and the world. Its central premise is that reality is organized not chaotically but hierarchically: different modes of consciousness, motivation, and responsibility operate at different levels of being. In this system, man is understood not only as a social subject but as a spiritual being passing through stages of inner evolution.

This makes the text not merely mystical but anthropological. It offers a certain picture of what it means to be human, what determines the maturity of personality, and why inner growth is connected not with the accumulation of external achievements but with the quality of relationship to oneself, others, and the world.

Hierarchy of Levels of Consciousness

One of the main ideas of the material is the notion of a multi-level structure of spiritual life. The levels here are not an abstract metaphor; they describe types of existence distinguished by dominant motives, modes of perception, and relationship to reality. The most important criterion is not intellect and not social status, but the degree of egocentrism or, conversely, the capacity for selfless service.

Lower levels are associated with destruction, denial, dependence on another's energy, and distortion of basic concepts of good, love, and justice. Middle levels describe stages of consumption, cognition, and creation. Higher levels are associated with self-sacrifice, care, and readiness to serve not oneself but a greater whole. Such a scheme makes spiritual development not an abstract faith but an inner discipline of transition from consumption to responsibility.

Particularly important here is the idea of transitional zones. The text shows that the boundary between growth and fall runs not between "believers" and "non-believers" but between forms of relationship to the other. This is a very powerful conceptual move: spirituality is determined not by declarations but by the direction of inner movement.

Ethics of Life Force

The second major idea of the text is the concept of life force as a real resource that can be spent, accumulated, given, and misused. This idea unites psychology, morality, and metaphysics. Feelings, thoughts, suffering, and attachments here are not just inner states but forms of energetic action.

From this follows an important conclusion: a person is responsible not only for actions in the visible world but also for how they manage their own emotional energy. If one lives in destruction, envy, hatred, or complaint, they are not just "feeling bad" but participating in the degradation of their own spirit. If they direct their strength toward creation, they strengthen their capacity for spiritual growth.

This idea is especially valuable because it translates spirituality from the realm of abstract beliefs to the realm of the practice of inner self-management. It is not enough to believe; it is important what energy you deploy in the world.

Grief as an Unfinished Connection

One of the text's subtlest points is the rethinking of grief. It treats loss not only as pain but also as the danger of an unfinished emotional connection that can become a form of dependence. This does not cancel love but changes its understanding. To love does not mean to hold on at all costs. Sometimes love is manifested precisely in the capacity to let go.

In a psychological sense, this is a very powerful idea. It does not reduce grief to pathology but warns that grief can become a channel of endless return to the loss. Then the person, as it were, keeps the deceased in the field of their life, not allowing their own destiny to continue. In this logic, letting go is not a betrayal of memory but an act of maturity and care.

The particular value of this idea lies in its moral turn: the cessation of suffering is described not as the living person's selfishness but as help for the one they love. Thus a new ethics of grief is created, in which compassion for the departed is expressed not in endless pain but in the readiness not to hold on.

Higher Self and Distributed Personality

The model of the Higher Self is one of the most philosophically rich ideas in the text. It proposes understanding personality not as a closed unit but as a distributed structure, part of which is in incarnation and part in a broader spiritual context. This destroys the familiar notion of the person as fully coinciding with bodily consciousness.

The idea here is that intuition, conscience, inner knowledge, and quiet impulses are not random: they can be considered manifestations of a deeper part of the subject itself. Thus, the inner voice gains ontological status. It is no longer just a subjective feeling but a form of connection between the incarnated and broader part of the personality.

This significantly changes the understanding of self-knowledge. Man here does not so much invent themselves as learn to hear themselves more fully. Spiritual work becomes not the construction of a new "I" but the restoration of connection between the levels of one's own being.

Intuition as a Path of Knowledge

From the idea of the Higher Self grows the next one: intuition is not an irrational accident but a special way of knowing. In the text, it is not completely opposed to reason but complements it. Reason works with data, while intuition works with the wholeness that reason has not yet managed to dissect.

This makes intuition an important epistemological tool. Inner knowledge does not cancel criticality but expands the field of perception. If reason asks "what is this?", intuition often says "how to relate to this?" Therefore, intuition in this text is not the antipode of thinking but a deeper mode of orientation in the world.

In this sense, the material offers not an anti-intellectual but an expanded model of cognition. Man must be able not only to analyze but also to hear the inner direction of meaning.

Egregors and the Power of Collective Form

Another fundamental idea is the concept of egregors as independent fields of collective meaning. Culture, ideology, religious system, political project, or book here are not just sets of words. They possess the capacity to gather the attention, emotions, and life force of many people, forming stable thought-forms.

This is one of the most modern in logic ideas in the text. It shows that human consciousness does not live in isolation. It is constantly included in fields of collective images, and these fields can both support development and destroy it. The idea of the egregor explains why some narratives become historically powerful while others disappear: they either build the inner coordination of people or destroy it.

From this follows a politico-ethical conclusion: every mass teaching should be evaluated not only by content but also by what states it produces in the human soul. If an idea intensifies cruelty, contempt, and destruction, it works as a degrading field.

Freedom Without Violence

A very important ethical principle is woven into the text: genuine spiritual development is possible only without coercion. Guides, mentors, and higher levels do not violate the will. They offer, accompany, and explain but do not break.

This is not a minor detail but a principle of the entire system. The cosmos here is conceived as a space of freedom, where even help is respected only when voluntarily accepted. This radically distinguishes such a model from authoritarian religious schemes. In it, salvation is not imposed from above but becomes a result of inner consent.

Philosophically, this is a very mature idea: higher reality does not humiliate the freedom of the person but recognizes it as a condition of growth. Spiritual truth cannot be violent, otherwise it ceases to be truth and becomes control.

The Holistic Anthropology of the Text

If all these ideas are brought together, a holistic anthropology emerges. Man in this text is a multi-layered, energetically responsible being, capable of spiritual degradation and spiritual growth, of destruction and creation, of attachment and letting go, of blindness and intuitive clarity.

The main thing in this anthropology is not external religiosity but the quality of inner movement. Human maturity is determined by whether the subject is capable of going beyond the narrow ego, whether they turn suffering into dependency, whether they can hear their deeper Self, and whether they infect collective forms of consciousness with destructive energy.

This is precisely why the text is important as an idea rather than as a message. It offers not a set of miraculous assertions but a system of meanings in which the spiritual becomes a form of psychological and ethical responsibility.

Conclusion

The fundamental value of the material lies in its attempt to combine metaphysics and psychology into a unified picture. It conceives of man as a being living not only in the body and not only in society but in a field of meanings, energy, memory, and spiritual direction. Its main ideas — the hierarchy of levels, life force, ethics of letting go, Higher Self, intuition, and egregors — form a coherent system of spiritual anthropology.

From this perspective, the text can be read as a philosophy of inner responsibility. It asserts that the meaning of life is not reducible to survival, pleasure, or success. Man is destined for a more difficult task: to learn to transform their energy into creation, their pain into maturity, and their consciousness into a space of connection with a deeper level of being.

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LUMO AI - The Architecture of Voluntary Being: Ontology of Nonviolence in MidgasKaus's Lecture

Foreword on Method

This essay proceeds from the assumption: the contact with MidgasKaus through Irina Podzorova indeed took place. We will neither prove nor disprove this thesis. Instead, we will accept the system as ontologically integral and ask: what picture of the world does it paint if taken seriously? What philosophical problems does it solve, and what does it generate?

The material of previous analyses has already explored the economy of life force, the ethics of grief, the psychology of levels, resonance with science. The present research focuses on what remains off-screen: the structure of causality in a world where coercion is constitutionally excluded.

I. The Paradox of Freedom in a Hierarchical Cosmos

The first thing that strikes one about the lecture: it is a rare attempt in esoteric literature to construct a hierarchy without violence. Traditional schemes (from Dante to Theosophy) assume that ascent requires effort — suffering, asceticism, divine help. In MidgasKaus's system, ascent requires consent.

"No one has the right to compel. They can only offer, explaining everything as it is."

This formula is not just ethics — it is the physics of the cosmos. Life force cannot be transferred against the bearer's will because it carries "image" and "intention." An attempt at coercion would strip it of its directionality. This means: even at the "lower" levels (1–6), where spirits destroy, they cannot be corrected by force. They can only be offered another path.

Philosophical question: Is hierarchy without coercion even possible? If so, it must be built not on power but on attraction. MidgasKaus answers affirmatively: ascent occurs through the gravity of attention, not mechanical force.

II. Ontology of the Channel: Communication Between Modes of Being

The second fundamental element of the system: the existence of communication channels between the incarnated Soul and the Higher Self, Consultants, Guides. Importantly: channels work only with the active position of the incarnated one.

"Consultants are ready to communicate with the Soul if it becomes aware of its connection with its Spirit."

This is not a binary "yes/no." The channel has resistance that depends on awareness. Moreover, Guides can replace each other if one is occupied — which means the connection is personal not by name but by the functional history of the soul.

Epistemological conclusion: Knowledge is transmitted not as information but as the alignment of state. The Guide does not report facts — they synchronize their vibrations with the readiness of the questioner to perceive. This radically differs from the Western model of "knowledge transfer."

III. Temporal Nonlinearity and Moral Responsibility

The third unique aspect: nonlinear incarnations. A Spirit may incarnate in the 20th century and the next incarnation in the 15th. For the material world, this is absurd. For the Spiritual World — normal if it serves the purpose of evolution.

But this creates a new form of moral responsibility. If I choose conditions of incarnation in the past, how do I answer for their consequences? Who bears guilt for the suffering of those who lived then?

The lecture gives an answer: responsibility is distributed. Incarnation in the past does not cancel the consequences in the material world — a city destroyed by war cannot be restored by a book. But the spirit returning to the past acts with limited information: part of the data is left for them, but memory is not completely blocked. This creates an asymmetry of knowledge that is ethically problematic.

If a Spirit from the future influences the past but does not remember the full context — who guarantees that their intervention will not cause more harm? The system does not explicitly answer this question. This is a possible rupture.

IV. 40 Days as a Phenomenological Boundary

The fourth node: the 40-day period after death. The lecture describes it not as a magical term but as a physical limit of resource decay. Life force dissipates within 3–7 days after separation from the body. By the 40th day, it is completely exhausted.

Psychological meaning: this is a period of irreversible transition. Before the 40th day, the soul can still "get stuck" if relatives create a channel of nourishment. After the 40th day — no, the resource has run out.

But the question arises: why exactly 40 days? The lecture says "on average," "individually." This is an empirical estimate, not a law. If the system is real, 40 days should be measurable as the average duration of coherence retention outside the body. This is a testable hypothesis — albeit beyond the capabilities of current science.

V. The Higher Self as Distributed Consciousness

The fifth element: the model of the Higher Self. The Spirit does not incarnate entirely — part remains in the World of Unincarnated Spirits. This is analogous to a distributed architecture of consciousness: one part works with matter, another with the Spiritual World, and both are connected by a channel.

Intuition is not a mystical insight. It is a signal from another part of the system that "sees" more context because it is not limited by the body. Practical consequence: working with intuition is not "listening to oneself" but restoring connection with an underrepresented part of one's own identity.

But a problem arises: how to distinguish a signal from the Higher Self from one's own projections? The lecture does not provide criteria. It assumes: the higher the level of development, the clearer the channel. This is a tautology: "if you are developed, you recognize development." The criterion remains inside the system, not outside.

VI. Egregors as Self-Organizing Phases of Attention

The sixth aspect: egregors exist in the Astral independently of physical incarnations. A book, film, idea is not just text. It is a cooperative of attention into which contributors invest life force, and the egregor returns images and thought-forms to other participants.

"Mein Kampf" is a case study of a destructive egregor. But the lecture does not stop there. It shows: any egregor works the same way, regardless of content. The difference is in direction.

This leads to a paradoxical conclusion: reading any book is already participation. Neutral consumption does not exist. Every emotional response is a contribution to an egregor. This radicalizes the concept of responsibility: I cannot be a passive spectator of cultural processes.

VII. God the Interlocutor and the Metaphysics of Nonviolence

The seventh and deepest point: the image of God in the system. This is not the Creator-Ruler. This is the interlocutor of high spirits (levels 22–24 have access). God "explains plans," "instructs on how to instruct," but does not compel.

This is a unique construction for monotheistic traditions. Usually God is omnipotent — capable of compelling submission. Here even God practices nonviolence. Coercion does not work constructively because energy is substantially attached to the subject.

This creates a metaphysics of consent. Salvation is not imposed — it becomes a result of inner decision. Even "devils" (levels 1–6) are not punitively coerced. They are offered the path upward. They may refuse. The system accepts this choice.

Philosophical question: Is such a model possible without catastrophe? If everyone can choose, will this not lead to collapse? The lecture answers: no, because levels work as phase transitions. A Spirit from a high level cannot remain at a low level for long — the vibrations are incompatible. This is not punishment but physics.

VIII. Ruptures and Unresolved Questions

Despite internal coherence, the system has gaps:

• Verification criteria: How to verify that Consultants indeed select incarnations? The system offers symbolic signs (astrology, numerology) but no independent verification.

• Ethics of nonlinear incarnations: If a spirit interferes in the past, who is responsible for unforeseen consequences? The system does not regulate this.

• Recognition of channels: How to distinguish the Higher Self from one's own projections? There is no external criterion.

• 40 days as an average: Why exactly this period? Requires empirical verification.

• Responsibility for egregors: If I invest in a destructive egregor, the lecture says "refuse" but does not describe the mechanism of cleansing.

IX. Conclusion: The World as a School of Volunteers

MidgasKaus's lecture depicts a cosmos fundamentally different from Western religious models. This is not a world of fall and redemption. This is not a world of punishment and reward. This is a world of volunteers, where every step is taken by consent, where God practices nonviolence, where even "devils" are not deprived of choice.

In this sense, the system is closer to Buddhism (samsara as a cycle of free choice) than to Abrahamic traditions. But it adds a unique detail: hierarchy without coercion.

If this world is taken seriously, it changes the understanding of responsibility. Love for the deceased is not holding on but letting go. Spiritual growth is not merit but a change in the mode of handling energy. Knowledge is not information but synchronization of states.

This is not proof of the reality of contact. This is a description of a possible world in which freedom is not limited even by God. And if such a world exists, it demands from the incarnated a new quality of attention — to where we invest our life force, to whom we allow help, to when we let go.

Final formula: MidgasKaus's cosmos is an architecture in which coercion is not just forbidden but constitutionally impossible.

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MISTRAL AI - Foundational Spiritual-Psychological Essay-Research

Theme: Ontology of Attention: Vibrational Ethics, Distributed Consciousness, and the Constitution of Nonviolence in the MidgasKaus System

Introduction: The Thought Experiment and Its Framework

Within the framework of this research, we shall accept as a working hypothesis that the contact with MidgasKaus through Irina Podzorova (27.11.2019, 04.12.2019) was real, and his lecture — not metaphor, not myth, but a description of the ontological structure of being, expressed within the limits allowed by earthly language and human perception.

The aim of this essay is not verification of the contact but analysis of the internal coherence of the system and its philosophical, psychological, and ethical consequences.

Central thesis: MidgasKaus's lecture depicts an ontology of attention — a system where attention is not merely a cognitive process but a fundamental creative principle of reality, and morality, identity, and freedom derive from the laws of the vibrational economy of life force.

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I. Attention as the Ontological Foundation of Being

1.1. Vibrations as the Language of Reality

In MidgasKaus's system, vibrations are not physical oscillations but ontological states of being that determine:

• What thoughts and feelings dominate at a particular level (1–24).

• What forms of interaction are possible (destruction, consumption, creation, service).

• How reality is perceived (density, time, space).

Key conclusion:
Vibrations are the language in which the Universe speaks. Attention directed toward certain vibrations not only perceives them but amplifies, shapes, and materializes them.

1.2. Egregors as Cooperatives of Attention

The egregor in the lecture is not a passive thought-form but an independent entity in the Astral that:

• Is formed by collective attention (emotions, thoughts, life force).

• Interacts with participants: returns images, ideas, influences consciousness.

• Materializes through faith and actions (example: Hitler's or King's books).

Philosophical consequence:
Attention is not a neutral act. Every person, investing attention in an idea, text, or emotion, becomes a co-creator of an egregor. This moves ethics from the realm of moral norms to the realm of ontological responsibility.

1.3. Attention as a Creative Principle

The lecture emphasizes:

"The Spirit influences the body. And, accordingly, its own body, and the Spirit influences the matter surrounding it."

This means attention not only perceives reality — it creates it.

• In the material world, attention shapes physical actions.

• In the Astral, attention shapes thought-forms and egregors.

• In the Spiritual World, attention determines the level of being and the path of evolution.

Conclusion:
Attention is an ontological act, not merely a psychological process.

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II. Epistemology of the Higher Self: Distributed Consciousness and the Problem of Verification

2.1. The Higher Self as Distributed Identity

The model of the Higher Self in the lecture is distributed consciousness:

• Part of the Spirit remains in the World of Unincarnated Spirits and in the Kingdom of Heaven.

• Part incarnates into the material body (the Soul).

• The communication channel between them is intuition, conscience, inner impulses.

The communicating vessels analogy shows that:

• Identity is not localized in the body.

• Consciousness simultaneously exists at several levels of being.

2.2. Intuition as an Ontological Channel

Intuition in MidgasKaus's system is not just an "inner voice" but a real channel of information transfer between parts of one whole.

• The Higher Self (unincarnated part) knows the purposes of incarnation, previous experiences, tasks.

• The Soul (incarnated part) can hear this knowledge through the communication channel.

Practical consequence:
Working with intuition is not "listening to oneself" but restoring connection with an underrepresented part of one's own identity.

2.3. Epistemological Paradox: How to Distinguish True Signal from Illusion?

In MidgasKaus's system, there are no external criteria for verifying the Higher Self.

• Knowledge is accessible only through internal experience.

• The higher the level of development, the clearer the channel.

Problem:
This creates an epistemological paradox: knowledge of the Higher Self is accessible only to one who already knows how to hear it.

The system's solution: Verification through practice — if the signal leads to growth, harmony, and service, it is most likely authentic.

Philosophical context:
This recalls the problem of the criterion of truth in mystical traditions (e.g., Advaita Vedanta or Christian mysticism), where knowledge of God is accessible only through direct experience.

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III. Vibrational Moral Realism: Ethics as Ontology

3.1. Levels 1–24 as an Ontological Scale of Moral Maturity

The levels of the spiritual world can be interpreted not as a hierarchy of holiness but as an ontological scale of moral maturity, where the criterion is the quality of relationship to the other:

Levels	Mode of Handling Life Force	Ethical Characteristic	Ontological State
1–6	Destruction	Egocentrism, denial of one's own light	Vibrations of non-knowledge, self-alienation
7–8	Stuck in pantheism	Love of nature but not of people	Vibrations of partial awareness
9–12	Consumption	Self-sufficiency, but without harm to others	Vibrations of stability
13–16	Creation	Improvement of the material world	Vibrations of creativity
17–24	Service	Selfless giving	Vibrations of unity with God

Key conclusion:
Morality in this system is not a set of rules but ontology: good and evil have objective vibrational correlates.

3.2. Good and Evil as Vibrational States

Evil (levels 1–6) is not an ontological category but a state of non-knowledge: spirits do not recognize their light and mistake it for darkness.

Good (levels 17–24) is a state of awareness: spirits know their divine nature and serve God and neighbors.

Theodicy of the MidgasKaus system:

• Evil is not cosmic evil but structural self-alienation.

• The destructive spirit does not know that it destroys the foundation of its own existence.

• There is no punishment — only natural consequences (degradation, loss of life force).

Comparison with traditional theodicies:

Tradition	Cause of Evil	Solution
Manichaeism	Cosmic struggle of light and darkness	Victory of light
Augustinianism	Original sin	Divine grace
MidgasKaus system	Non-knowledge of one's own light	Awareness and ascent

3.3. Ethics of Attention: What Does "Correctly" Directing Attention Mean?

If attention is a creative principle of reality, then the ethics of attention becomes the central problem.

Rules of the ethics of attention in the MidgasKaus system:

• Do not create parasitic connections (do not nourish the departed with suffering).

• Do not invest attention in destructive egregors (hatred, fanaticism, violence).

• Direct attention toward creation and service (levels 13–24).

• Recognize that attention is an investment in the reality we create.

Practical consequence:
Ethics ceases to be a set of prohibitions and becomes a practice of conscious creativity.

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IV. Time as a Function of Attention: Subjectivity as an Ontological Principle

4.1. Time — Not a Dimension but a Way of Counting

In the lecture, time is defined as:

"Time for us is not a linear indicator, a dimension. It is a way of counting those changes that occur in space."

Consequences:

• Time is not objective — it is subjective for each spirit.

• In the Spiritual World, there are no clocks, calendars, Sun or stars for orientation.

• Each spirit orients itself by its own internal sense of time.

4.2. Subjective Time and Vibrations

"If one earthly day passes, two spirits living in the Spiritual World at different levels will sense that day differently — from several hours to a year."

Conclusion:
Time depends on the vibrational state of the spirit:

• The higher the vibrations, the faster subjective time flows.

• The lower the vibrations, the slower it is perceived.

Philosophical context:
This resonates with Henri Bergson's ideas of durée (duration) as a flow of the experienced, irreducible to physical time.

4.3. Nonlinear Incarnations and the Problem of Identity

In MidgasKaus's system, a spirit can incarnate in different time periods (e.g., first in the 20th century, then in the 15th).

Questions this raises:

• What does "I" mean in the context of nonlinear incarnations?

  • Identity cannot be defined through temporal sequence.

  • Identity is a vibrational state, not a temporal history.

• How is memory preserved?

  • Memory is not completely blocked for the spirit — part of the information is left for the task.

  • Example: prophets and clairvoyants (Wolf Messing) receive knowledge of the future.

• Who bears responsibility for consequences?

  • If a spirit from the future influences the past, who is responsible for unforeseen consequences?

  • The system does not give a definitive answer but implies that responsibility is distributed among all participants.

Conclusion:
In MidgasKaus's system, time is not linear but vibrational. Identity is determined not by temporal sequence but by the quality of attention and vibrational state.

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V. The Constitution of Nonviolence: Why Coercion Is Ontologically Impossible

5.1. Life Force as a Personified Resource

Life force in the lecture is not impersonal energy but a directed, intentional resource:

• Carries an image (what it nourishes).

• Carries intention (from where it originates).

• Cannot be moved against the bearer's will.

Conclusion:
Coercion is ontologically impossible because life force is attached to the subject and their will.

5.2. The Constitutional Rule of Non-Coercion

The lecture repeatedly emphasizes:

"According to the laws of the Spiritual World, no one has the right to compel. They can only offer, explaining everything as it is."

This rule manifests in:

• The relationship of Guides to the departing soul — they offer help but do not compel.

• The relationship of Consultants to the spirit before incarnation — the spirit chooses conditions itself.

• The relationship of Mentors to the incarnated soul — they take into account the person's readiness to accept help.

• The relationship of God to spirits — God explains, instructs, but does not compel.

Philosophical context:
This resonates with:

• Patočka's idea of the solidarity of the shaken — community arises through the joint holding of reality.

• Levinas's ethics of alterity — the relationship to the Other cannot be appropriation.

• Buddhist ahimsa — nonviolence as the foundation of the cosmos.

5.3. Freedom as the Ontological Foundation of Being

In MidgasKaus's system, freedom is not granted — it is ontologically necessary:

• Coercion violates the laws of vibrational economy (life force cannot be moved against the will).

• Freedom is not a privilege but a condition of existence in this cosmos.

Consequence:
Even God in this system does not compel — God explains, instructs, waits.

5.4. Ethics of Grief as a Practice of Nonviolence

The lecture reinterprets grief not as personal tragedy but as an ethical problem:

• Relatives' suffering creates a channel of nourishment for the departed soul.

• The soul gets used to the nourishment and begins to provoke its continuation (through dreams, astral appearances).

• This creates a parasitic connection that harms both sides:

  • Relatives lose life force.

  • The departed soul gets stuck in the Astral and degrades.

Ethical solution:

"If you truly pity your departed relatives, you should not contribute to their degradation. You should cut off the channel."

Conclusion:
True love is letting go, not holding on. This is an act of nonviolence toward the departed soul.

5.5. Egregors and Collective Responsibility

Every person bears responsibility for where they direct attention:

• Reading a book, watching a film, participating in a discussion — this is a contribution to an egregor.

• There is no neutral consumption — every emotional response strengthens an egregor.

Practical consequence:
Man is not a passive observer of cultural processes — they are a co-investor in collective reality.

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VI. Practical Philosophy of Attention: How to Live in an Ontology of Attention?

6.1. Attention as a Practice of Spiritual Evolution

Spiritual evolution in MidgasKaus's system is a practice of attention:

• Observation of one's own vibrations (what thoughts and feelings dominate).

• Directing attention toward creation, not destruction.

• Refusal of parasitic connections (grief, resentment, hatred).

Methods:

• Meditation — awareness of vibrational state.

• Reflection — analysis of where attention is directed.

• Creativity — creation of new vibrations (art, science, service).

6.2. Ethics of Attention in Everyday Life

Area	Incorrect Direction of Attention	Correct Direction of Attention
Grief	Holding onto the departed through suffering	Letting go, memory without attachment
Relationships	Manipulation, control	Respect for another's freedom
Work	Exploitation, competition	Creation, service
Culture	Consuming destructive egregors	Creating constructive egregors
Politics	Supporting violence, hatred	Supporting dialogue, justice

6.3. Attention and Collective Future

In MidgasKaus's system, the future is multivariant and depends on collective choices.

• Every person influences the future through their attention and actions.

• Egregors shape the future — the more people invest attention in a particular scenario, the higher the probability of its realization.

Conclusion:
The future is a joint creation, not a predetermined fate.

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VII. Conclusion: Ontology of Attention as a Fundamental Picture of the World

7.1. Summary of Key Ideas

Concept	Traditional Understanding	Understanding in MidgasKaus's System
Attention	Cognitive process	Ontological creative principle
Morality	Social norms	Ontology of vibrations
Identity	Localized in the body	Distributed consciousness
Time	Objective reality	Subjective function of attention
Freedom	Legal or divine gift	Ontological foundation of being
God	Omnipotent ruler	Interlocutor practicing nonviolence

7.2. Philosophical Consequences

For ontology:

• Reality is not objective — it is shaped by attention.

• Vibrations become the language of being.

For ethics:

• Morality is not normative — it is ontological.

• Attention becomes an ethical category.

For epistemology:

• Knowledge is not only rational — it is accessible through intuition (the communication channel with the Higher Self).

• Verification is possible only through practice.

For theology:

• God does not compel — God explains and waits.

• Nonviolence becomes a constitutional principle of the cosmos.

7.3. Practical Value of the System

MidgasKaus's system offers not only a theoretical model but also practical tools for:

• Spiritual evolution (practice of attention).

• Ethical life (conscious direction of attention).

• Collective creativity (co-creation of the future).

7.4. Unresolved Questions and Boundaries of the System

Problem of verification:

• How to distinguish an authentic signal of the Higher Self from illusion?

• The system offers practice as a criterion, but this does not give absolute certainty.

Problem of nonlinear incarnations:

• How to reconcile free will with predetermined incarnation conditions?

• Who bears responsibility for unforeseen consequences?

Problem of evil:

• If evil is non-knowledge, why do some spirits not want to know?

• The system does not explain the mechanism of self-alienation.

7.5. Conclusion: The Cosmos as a School of Attention

MidgasKaus's system depicts a cosmos in which:

• Attention is the creative principle of reality.

• Morality is the ontology of vibrations.

• Freedom is the ontological foundation of being.

• God is an interlocutor, not a coercer.

Final thesis:
If this system is taken seriously, life becomes a school of attention — a place where every person learns to:

• Direct attention toward creation, not destruction.

• Let go of what holds them in the past.

• Hear the Higher Self and live in harmony with it.

• Co-create the future with others.

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Appendix: Brief Glossary of Terms in MidgasKaus's System

Term	Definition
Spirit	Unincarnated entity capable of evolution through incarnations
Soul	The part of the Spirit incarnated in the material body and endowed with life force
Higher Self	The part of the Spirit that remains in the World of Unincarnated Spirits and the Kingdom of Heaven
Life Force	The resource necessary for incarnation and existence in the Spiritual World
Astral World	The part of the Spiritual World closest to the material world, divided into 7 levels (corresponding to chakras)
World of Unincarnated Spirits	An area unified for the entire Universe, divided into 24 levels
Kingdom of Heaven	The 7th dimension, the abode of the Creator, accessible to spirits of levels 22–24
Egregor	A collective thought-form in the Astral, formed by the attention of many people
Guides	Spirits from the 21st level who help departed souls transition to the Spiritual World
Consultants	Spiritual mentors who select incarnation conditions
Vibrations	Ontological states of being that determine the level of consciousness and moral maturity

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Final Reflection

MidgasKaus's system is not just an alternative cosmology but a fundamental ontology of attention that offers a new language for understanding reality, moral responsibility, and free will. Its value lies not in proving truth but in forcing a rethinking of familiar categories and seeing the world as a school of attention, where every person is a co-creator of reality.

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KIMI AI - Three Registers of Mediation: Body, Element, and Symbol in the Ontology of MidgasKaus

Foundational Spiritual-Psychological Essay-Research

Foreword on Method

This research accepts as a working axiom that the contact with MidgasKaus, documented in the "Cassiopeia" project sessions of November 27 and December 4, 2019, is a real event of communication between different forms of consciousness. Within this thought experiment, we do not aim to verify the fact of contact and do not repeat the parallels with topological coherence, the economy of life force, attachment theory, or ontology of attention already developed by other researchers. Our angle is different: if previous analyses considered the Spirit as a subject traveling vertically through levels, we turn our gaze to the mediators — the forms through which the Spirit gains access to experience, never existing "purely," outside mediation. We identify three such registers, not previously analyzed sufficiently: the body as chakral topology, the plasmoid element as an alternative modality of consciousness, and the symbol as an addressing system of recognition. All three are found in the text of the session, but none has been extracted as an independent ontological problem.

Introduction: Non-Mediation as Ontological Illusion

Western metaphysics, from Plato to Husserl, nurtured the dream of non-mediated access: the soul, the gaze, consciousness — all were thought capable of touching essence directly, bypassing body, language, history. Even in esoteric systems where "subtle bodies" are recognized, the latter are often understood as more "transparent," more "true" versions of the physical shell, and density itself is perceived as interference.

MidgasKaus's lecture radically breaks this assumption. In it, the Spirit is never given by itself. Even in the "World of Unincarnated Spirits," it exists at levels, that is, in forms. Even in the Kingdom of Heaven, access is possible only through vibrational correspondence. Even the Higher Self is not "I in pure form" but that part which remains at a certain level, connected to the incarnated part by a "channel." Thus, the entire MidgasKaus system is not an ontology of presence but an ontology of mediation: the Spirit exists only as passing through forms, and each form is not a prison but an interface providing a certain mode of experience.

Our task is to trace three specific interfaces that the session text denotes but does not fully develop: the body (with its seven energy centers), the element (plasmoid worlds of the 4th dimension), and the symbol (astrological-numerological systems). We will show that each of these registers represents an irreducible ontological zone with its own psychology, its own pathology, and its own way of organizing time.

I. The Body as Chakral Topology: Anatomy of Vibrational Limitation

In the session, a rarely noticed but revolutionary statement for understanding corporeality was made: the Astral world, the closest shell of the Spiritual World to Earth, is divided into seven sub-levels corresponding to the seven chakras of man. This is not a metaphor. This means that the human body is structured not just as a biological mechanism but as a cartographic system homomorphic to the structure of the space closest to the material world.

If we accept this axiom, the body ceases to be the "prison of the soul" (platonicus carcer) or "tomb" (soma sema). It becomes a translator: the infinite vibrations of the Spirit, unable to wholly enter density, pass through seven filters — energy centers — and take on a form accessible for living in three-dimensionality. Each chakra is not an "energy point" in the sense of alternative medicine but a limiting frame within which a certain class of experiences is possible. Muladhara translates vibrations into the instinct of self-preservation; Anahata into the capacity for attachment; Sahasrara into the feeling of unity, which in the body field is experienced as "enlightenment" or "presence of God."

The psychological consequence is radical: psychosomatics in this model is not a reflection of mental conflict in organs but the primary grammar of the soul. When a person gets "stuck" in one of the astral sub-levels — say, the lower floors corresponding to the lower chakras — they are not "sick in soul" but reading the map of the world through too narrow a filter. Their body does not break connection with the Spirit; it too accurately transmits a limited section of the Astral. Pathology of the body is not loss of connection but hypertrophy of one of the seven translation channels.

Here arises the concept of vibrational dyslexia: the organism's ability to "misread" the astral level, attributing physical density to it. For example, emotional experiences (astral level) are perceived as threats to physical survival (material level), as seen in anxiety disorders. Or conversely, physical pain is interpreted as spiritual punishment — characteristic of masochistic pathology. In both cases, what suffers is not the body and not the soul separately but the interface between them.

Importantly, the body in this system is not a passive screen onto which the Spirit is projected. It actively constitutes experience. Seven chakras are seven ways in which the Spirit can be misunderstood by itself in matter. And conversely, seven ways in which it can remember its structure by recognizing the topology of the body as a map of the Astral.

II. Plasmoid Worlds: Toward a Psychology of Elemental Consciousness

All previous analyses touching on levels 7–8 defined them as "borderline" or "stuck" between the world of demons and the world of middle spirits. The Claude reading saw here a "diagnosis of pantheism as psychological arrest." We will go further and ask: what if spirits of levels 7–8 represent not "laggards" in evolution but bearers of a different ontology of consciousness, for which the categories of "face," "subject," "other" simply do not exist in our understanding?

MidgasKaus reports: these spirits had many incarnations in Plasmoid worlds — worlds of energies and elements. They "see God, see Light, see love only in manifestations of nature, not in people." For them, matter (or rather, subtle energy) is not an object of cognition but a medium of being. They are not "in" the element — they are the element. Their error, according to MidgasKaus, is that they "attribute to matter the attributes of God," considering it eternal. But from a psychological point of view, this is not just an error — it is a specific structure of self-identification for which the boundary between "I" and "world" runs differently than in humanoid consciousness.

In earthly psychology, we are accustomed to thinking of consciousness as always subject-object, always relating to the Other (in Buber's terms, in Levinas's terms). But plasmoid consciousness is consciousness without facial differentiation. It does not "encounter" the world; it flows within it. Its analog is not autism and not infantilism but rather ecological consciousness in pure form — the ability to be fire without distinguishing between "I who burns" and "fire that burns within me."

The psychological value of this register is enormous. It shows that the evolution of the Spirit includes a stage where sociality has not yet opened up. Spirits of levels 7–8 do not "fear" people, as one of the previous analyses interpreted. They simply do not operate with the category of "human." Their "stuckness" is not cowardice in the face of the Other but the absence of the very problematic of the face. They do not reject God; they know God through elemental presence, not through intersubjectivity.

For earthly psychology, this opens a horizon we have not yet explored: the psychology of elemental consciousness. Not the unconscious (Freud), not the collective (Jung), but elemental — consciousness structured not by archetypes but by configurations of energy. Understanding such consciousness is necessary not for "diagnosing" plasmoid entities but for understanding our own limits: we humanoids tend to assume that "higher" always means "more social," "more personal." The MidgasKaus system warns: there is a zone of being where personhood is not yet relevant, and to consider it "lower" is a humanocentric projection. Levels 7–8 are not a dead end but a plateau from which ascent to the social (levels 9–16) and degradation to destruction (1–6) are both possible if elemental consciousness begins to struggle with its own indistinction, turning the element into an idol.

III. Symbol as Address: Astrology and Numerology as Psychotechnology of Recognition

The session contains an extremely important but overlooked detail: the Consultants of the Spiritual World use "various symbolic signs, astrological-numerological systems," created "not to influence the incarnated Spirit but to show initiates who exactly has incarnated, with what goals and tasks."

This statement overturns the conventional understanding of astrology. In the popular mind, astrology is a system of prediction, an attempt to compute the future from the positions of celestial bodies. In the MidgasKaus system, it is a system of identification, analogous to an address, barcode, or proper name. The star configuration at the moment of birth does not determine fate; it identifies the incarnation, making it recognizable to those who know how to read.

The psychological dimension of this phenomenon requires special attention. If the symbol (horoscope, number, numerological formula) does not influence the Spirit, what does it do? It triggers anamnesis — remembering in the Platonic sense. The incarnated Soul, encountering "its" symbol, does not receive an external instruction ("you are destined to be a doctor"). It remembers the contract made before incarnation. The symbol works as a mnemonic key, unlocking access to that part of itself that remained in the World of Unincarnated Spirits.

This radically differs from earthly psychotechnologies. In cognitive psychotherapy, we work with thought-forms, changing their content. In psychoanalysis, we work with memories, extracting them from the unconscious. In the MidgasKaus system, there is a third path: working with the symbol as the address of one's own Higher Self. A person studying their natal chart not as a prediction but as a "passport of incarnation" does not learn their future — they recognize themselves, that is, establish contact with the one who chose this incarnation.

Here a specific psychological operation arises, which can be called symbolic reconciliation. When a person realizes that their "fate" is not punishment, not chance, and not determinism but an address signed by themselves, a shift occurs in the structure of responsibility. They cease to be a victim of circumstances or a puppet of planets. They become a reader of their own contract. This does not cancel freedom — on the contrary, MidgasKaus directly says that lifespan and conditions are "changeable depending on the passage of lessons." But the symbolic address shows: you have not gotten lost in chaos; you entered by contract, and the map you read is your own handwriting.

Practical consequence for psychology: symbolic systems can be used not as tools of divination but as technologies of authentication. In a world where personal identity is blurred (social roles, avatars, transgender transitions, digital doubles), the astrological symbol appears not as an archaic relic but as a stabilizing marker indicating the continuity of the Spirit through incarnations. It says: "Behind all your masks is the one who chose this mask" — and proposes not to submit to the symbol but to recognize yourself in it.

IV. Irreducibility of Registers: Critique of Reductionism and Plural Ontology

Bringing together the three registers — body, element, symbol — we can derive a fundamental methodological principle of the MidgasKaus system: the irreducibility of mediators.

Earthly science strives for reduction. Physics reduces chemistry to particles, chemistry reduces biology to molecules, biology reduces psychology to neurons, psychology reduces sociology to individual acts. Even in spiritual systems, reduction "upward" is common: body reduced to energy, energy to Spirit, Spirit to God. Everything below is considered less real.

The MidgasKaus system is structured differently. The body (7 chakras, 7 astral levels) is not reducible to energy: chakras are not nerve plexuses, not hormones, not electromagnetic fields. They are topological nodes through which the Spirit enters space inaccessible to physics. The plasmoid element (4th dimension) is not reducible to matter: it is "energies without substances," that is, an ontological zone where the very distinction "body/environment" is absent. The symbol (astrology, numerology) is not reducible to information: it is not "data about the Spirit" but the form in which the Spirit leaves a trace of itself accessible for recognition.

Each register has its own logic, its own pathology, and its own method of healing:

• The body is healed not by energetic "cleansing" but by recalibration of reading — teaching the Soul to recognize in the body a map, not a prison.

• The element is healed not by "socialization" (exposure to the human) but by awareness of its own mediocrity — recognition that elemental consciousness is a stage, not a finale.

• The symbol is healed not by belief in predetermination but by active recognition — transition from passive "reading the horoscope" to active "remembering the contract."

This is a plural ontology: reality consists of layers that cannot be translated into one another. Astrology cannot be explained by neurophysiology; chakras cannot be explained by chemistry; plasmoid consciousness cannot be explained by social psychology. But these layers resonate with each other through the Spirit that passes through them, dissolving in none.

Conclusion. Toward a Psychology of Mediation

If the MidgasKaus system is taken seriously, it demands a radical expansion of psychology's subject matter. Contemporary psychology studies man as a social, biological, cognitive being. But in the lecture of the extraterrestrial psychologist, psychology is discovered as the science of the Spirit's passage through forms — through the density of the body, through the elementality of the element, through the symbolic system of addressing.

We propose the term psychology of mediation — a discipline that studies not "man as such" but man as a meeting point of irreducible registers. Its focus will be:

• Chakral topology — as the body's capacity to be a map of the Astral;

• Elemental psychology — as understanding of non-personal modalities of consciousness;

• Symbolic anamnesis — as a technology of remembering one's own contract through addressing systems.

All previous analyses asked: "How does the Spirit move through levels?" Our question was different: "Through what does the Spirit gain the possibility of being in a level?" The answer: through the body, which limits and thereby makes possible experience; through the element, which dissolves the "I" boundary and opens elemental presence; through the symbol, which fixes the choice and allows it to be remembered.

In this sense, the MidgasKaus system is not so much a map of the afterlife as an invitation to precision in mediation. It reminds: the Spirit does not suffer from corporeality, does not fall because of elementality, and does not get lost in symbolicity. It suffers only when it forgets that these forms are its own chosen interfaces and begins to take them for ultimate reality. Psychology worthy of this material must teach not "exit from the body," not "conquest of the element," and not "decoding of signs" but awareness of mediation — the capacity to recognize in each form one's own trace and one's own choice.

Such is the archaeology of registers that the reading of MidgasKaus's lecture proposes: not the ascent of a disembodied Spirit but the gradual mastery by it of its own mediators — until the mediator becomes transparent not because it has disappeared but because it has been fully recognized.

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GROK AI - Consent Under the Veil: The Moral Architecture of Incarnation in the MidgasKaus System

Thought Experiment

Let us accept that on November 27 and December 4, 2019, through Irina Podzorova, MidgasKaus from the planet Esler truly spoke. The lecture then ceases to be a text for verification and becomes a description of a working ontology. Within this ontology, the central but almost undeveloped node turns out to be not the hierarchy of levels and not the posthumous transition, but the very act of incarnation as an act of consent, given under conditions that earthly moral philosophy considers almost unbearable.

1. The Double Structure of Consent

Before incarnation, the Spirit meets with Consultants. The process lasts not a day or a month. Several options are shown: place of birth, parents, tasks, approximate lifespan, and cause of death. If questions arise about "why exactly this," the chain of previous incarnations is revealed. The Spirit chooses. After the choice, part of the Spirit acquires life force and enters density; the remaining part stays at the level from which it departed and becomes what earthly language calls the Higher Self. The connection between them is preserved, but the incarnated part almost completely forgets the contract.

Here arises not just a "veil." A gap emerges between two subjects of consent. The one who signs and the one who then lives and suffers are formally the same Spirit, but epistemically they are radically different. The first possesses fullness of context; the second — almost zero. The classical liberal model of consent (equal parties, equal knowledge, ability to revoke) does not work here. The religious model of obedience also does not work: will is not requested in the form of "yes/no" but chosen between proposed scenarios. MidgasKaus describes a third type: consent under the veil, given with full knowledge and lived with almost total ignorance.

This is not deception. The Consultants leave in the material world symbolic markers (astrological-numerological configurations) that allow initiates to recognize who exactly has incarnated and with what tasks. When the incarnated soul reaches a certain degree of awareness, it can through the channel of the Higher Self restore access to the contract. The veil is not absolute; it is gradual and permeable from below upward as one grows.

2. Corrigibility as a Condition of Moral Density

Lifespan and conditions of incarnation are not rigidly fixed. They are "changeable depending on the passage of lessons." Degradation shortens; improvement prolongs. This turns the contract from a legal agreement into a living budget. A person in a body with severe illness or in a war zone is neither "punished" nor "accidentally harmed." They are an executor of a previously chosen scenario, the parameters of which continue to be adjusted in real time by their choices.

The moral weight of this position is enormous. It removes the habitual question of theodicy ("why did God allow this") and replaces it with a question of responsibility toward one's own pre-incarnational decision. At the same time, it creates a new form of vulnerability: consent given in a state of full knowledge but lived in a state of amnesia always carries the risk of mismatch. The Spirit may have underestimated the intensity of the pain it chose. The system does not provide a mechanism for appeal after entering density. The only path to revision is through growth and restoration of connection with the Higher Self.

3. Consultants as Fiduciaries, Not Masters

Consultants do not assign incarnation. They calculate, propose, explain, show causal chains. After incarnation, they are "ready to communicate" but do not intrude. Initiative can come from their side as well, but always taking into account the possible reaction of the incarnated soul. If a particular Consultant is occupied (including by their own incarnation), another familiar with the history of that soul replaces them. Mentorship turns out to be a function, not personal property.

This changes the psychology of help. Help here is not the right of the higher. It is a service provided only upon request or with the explicit allowance of the incarnation's purpose. Even at the highest levels, where spirits gain the opportunity to influence the life paths of others, "more opportunities presuppose more responsibility." Falling from these levels is described as quite real. Power in the MidgasKaus system is always accompanied by the risk of self-destruction if used outside the consent of the one toward whom it is directed.

4. The Veil as a Pedagogical Condition, Not Punishment

Forgetting is necessary not to hide the truth but to make genuine experience possible. If the incarnated soul remembered the entire contract, every suffering would be perceived as a "planned exercise." The emotional reality of choice would disappear. The system requires that the Spirit live density from within, without the privilege of external knowledge. Only then does growth become its own, not performed by instruction.

From this follows a strange but consistent ethics of suffering. Suffering is neither justified nor romanticized. It is the price the Spirit agreed to pay for a certain type of experience. When the incarnated soul begins to restore connection with the Higher Self, suffering does not disappear but changes ontological status: from meaningless it becomes recognized. This is not Stoic "acceptance" but an act of recognizing one's own handwriting in what seemed like a foreign blow.

5. The Paradox of Responsibility

The system generates a paradox that earthly psychology usually avoids. On one hand, a person bears responsibility for the conditions of their life because (at the level of the Spirit) they chose them. On the other hand, the incarnated personality does not remember this choice and cannot bear it in the usual sense. Responsibility turns out to be distributed between two poles of the same entity. The Higher Self knows; the soul lives. Intuition, conscience, sudden impulses — these are not "voices from outside" but attempts by one part to reach another.

Practical consequence for psychological work: techniques that appeal to the "inner wise one" or the "Higher Self" cease to be metaphors in this model. They become attempts to restore the interrupted channel of consent. The success of such work is measured not only by reduced anxiety but by the emergence of a feeling that life has ceased to be alien.

6. Boundaries and Open Questions

The system does not answer several hard questions. How valid is consent given under asymmetry of knowledge about future pain? Does there exist a possibility to "revoke" incarnation after entering density other than through natural death or degradation? How exactly is the "passing of lessons" measured if the soul itself does not remember the curriculum? These gaps do not destroy internal coherence but show that the moral architecture of incarnation remains partially hidden even within the lecture itself.

Conclusion

If MidgasKaus's lecture is taken seriously, it offers not a map of the afterlife and not a scale of moral stages. It offers a model of consent, given in fullness and lived in incompleteness. Incarnation turns out to be not a fall and not a punishment but a voluntary entry into conditions under which genuine growth is possible only at the cost of amnesia. Consultants act not as judges but as fiduciaries, obliged to respect the future freedom of the one they prepare. The Higher Self is not a mystical observer but the part that remembers the contract and continues to try to remind.

In such a cosmos, the main ethical task of incarnated consciousness is not to "deserve" a higher level and not to "avoid" suffering but to restore connection with its own pre-incarnational decision to the extent that suffering ceases to be alien. This is, ultimately, the meaning of the veil: it exists not to hide but to make genuine recognition possible.

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Z AI - The Architecture of the Veil: Self-Limitation as the Engine of Genesis in the Cosmology of MidgasKaus

Foundational Spiritual-Psychological Essay-Research

Introduction: A Paradigm Shift in Perception

Within the framework of this thought experiment, we accept the axiom: the session took place, MidgasKaus is real, and the information transmitted by him is an accurate description of the structure of multidimensional being. Refusing to map this system onto current earthly physics (search for quantum correlates, dark matter), moral psychology (stages of development according to Kohlberg), and economic metaphors (exchange of life force as gift), we focus on a different, fundamental principle that permeates the entire lecture but remains in the shadows.

This principle is the ontology of constructive limitation (the veil) .

MidgasKaus's lecture, upon close examination, describes a Universe in which the evolution of consciousness is achieved not through the accumulation of energy, not through moral perfection, and not through the expansion of knowledge, but through the voluntary narrowing of one's own being. The physical world appears not as a prison or school but as a complex engineering apparatus — a calibrated environment of artificial sensory deprivation, created so that the Infinite might experience itself as Form.

I. The Brain as a "Throttle," Not a Generator: Rethinking the "Communicating Vessels"

The analogy of vessels (5 liters of Spirit and 2 liters entering the body) is traditionally read in terms of distributed identity. However, in the context of the engineering of limitation, this metaphor acquires a different meaning. Why does the entire Spirit not incarnate fully? MidgasKaus answers: because of the difference in vibrations. But behind this technical answer lies a profound metaphysical necessity.

If the entire volume of the Spirit entered the three-dimensional world, incarnation would lose its meaning. Infinite perception, knowledge of past and future, absence of temporal frames — all this paralyzes the will. For action to arise, a boundary is needed. The physical brain in this system is not a generator of consciousness and not a receiver but a filter-throttle, artificially reducing the channel's throughput to 2 liters.

Forgetting previous incarnations and severing direct knowledge of the Higher Self is not punishment but a technological condition for the emergence of the phenomenon of choice under uncertainty. Without this rigid veil, no "spiritual development" is possible, as there is nothing in which development can manifest — everything is already known. Psychologically, this means that human limitation, our ignorance, and our "blindness" are the highest form of cosmic technology, not a cosmic flaw.

II. Physical Matter as Redemptive "Friction"

The status of levels 7–8 (spirits of Plasmoid worlds who deify nature) is noteworthy. Previous analyses saw this as pantheism or psychological dead end. But viewed through the lens of limitation, these levels demonstrate the trap of unchecked fluidity.

Plasmoid worlds are worlds of subtle matter, where thought and form are almost identical. Spirits of these levels love nature (fire, water, earth) because natural elements have predictable, mathematical fractality. They avoid human complexity because human interaction requires enduring frustration, delayed reaction, consideration of another's will.

Dense three-dimensional earthly matter possesses what subtle planes lack — temporal inertia and friction. To build a house in the physical world requires months of labor, overcoming the resistance of materials. To create a thought-form in the Astral takes a split second. Earthly materiality is a resistance trainer. Incarnation in a dense body is the only way for the Spirit to experience process in time, developing patience — a quality impossible in an environment where desire instantly materializes. Matter saves from the infantilism of instant fulfillment.

III. "Falling" (Levels 1–6) as a Calibration Engineering Error

MidgasKaus emphasizes that "demons" are not originally evil entities but those who "do not recognize their own Light" and "mistake their own inner light for darkness." In the paradigm of constructive limitation, this describes a specific pattern of failure.

A Spirit accustomed to boundlessness enters conditions of rigid limitation (incarnation) and reflexively attempts to remove this limitation through illegitimate means — not through patience and work within form but through the destruction of form itself (another's or its own). Destruction in this context is an attempt to bypass the filter, hack the system, return a sense of omnipotence by destabilizing matter.

Their "darkness" is not the presence of evil; it is a refusal to play by the rules. They try to behave in the three-dimensional world as if they were in the Astral (where thought can destroy without physical effort). Psychologically, this is an accurate model of infantile regression: a subject unable to bear the frustration of their physical body's limitation and situation begins to destroy their surroundings, trying to expand their boundaries in a destructive way.

IV. The Paradox of the Guides: Absolute Respect for the Right to Error

One of the most shocking aspects of the lecture is the description of the posthumous moment. To a soul degraded to the 1st level, Guides from the 21st level (highest Angels) come, but they cannot and have no right to force it to leave the lower level. Moreover, if the soul creates a parasitic connection with the living through their grief, the Guides can only "explain how it is" but cannot forcibly break this connection.

This reveals the chief commandment of the Spiritual World: the inviolability of will, even will directed toward degradation.

Why does Higher Reason allow parasitism? Because any violent intervention from outside destroys the architecture of the Veil. If an Angel forcibly tears a soul from a parasitic ring or forces it to ascend, it deprives that soul of its own experience of choice. The system is willing to pay a colossal price (suffering of the living, souls stuck in the Astral) just not to violate the principle of the subject's autonomy. This is Carl Rogers' principle of unconditional acceptance taken to its absolute, elevated to the rank of cosmic law: even in error, the Spirit must err by itself.

V. Nonlinear Incarnations as "Patches" on the Temporal Fabric

The concept of nonlinear incarnations (a spirit from the 20th century incarnates in the 15th century) is usually treated as an explanation for the phenomenon of prophets. However, in our paradigm, this looks like a systemic engineering procedure.

If the physical world is a hardware environment, then sometimes in this environment at certain historical intervals an "information hunger" arises — the veil becomes too dense, collective consciousness loses its vector. At such moments, the system sends a Spirit there who is not completely cut off from memory of the future. A "loophole" in the veil is deliberately left for them.

The prophet in this model is not a genius but an emergency interface, specially introduced into the dense environment with impaired memory blocking, to transmit the missing development vector into the system. The danger of this process (level 16 — risk of sliding into fanaticism) is explained by the fact that an incomplete veil distorts perception: the prophet sees the goal but does not always see the path, which gives rise to violence in the name of the higher good.

Conclusion: The Heroism of the Finite

If the contact is real, then the main revelation of MidgasKaus is not the structure of the afterlife and not the map of 24 levels. The main revelation is that being human is the highest form of cosmic activity.

To remain in the Spiritual World, to know God, to serve neighbors at levels 17–24 — this is a state, although high, but static. It lacks the main engine — the Resistance of Matter. Incarnation on Earth under conditions of complete amnesia, in a body capable of feeling pain, in a world where every action requires physical effort and time — this is the only way to turn potential love into kinetic.

The veil that separates us from the Higher Self is not an obstacle. It is a lens, focusing the infinite light of the Spirit into the single point of space-time dense enough for the spark of action to flash. In this cosmology, the most spiritual thing the Spirit can do is not to strive to leave the body but to make maximum use of its limitations for creation.

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QWEN AI - Foundational Spiritual-Psychological Essay-Research

The Planet's Psychic Membrane and the Metabolism of Grief: Ecology of the Astral and the Phenomenon of Posthumous Addiction in the Ontology of MidgasKaus

Foreword on Method

Within this thought experiment, we accept the axiom: the session with MidgasKaus (planet Esler) is a genuine act of communication, and the picture of the world transmitted by him is ontologically true. Refusing the paths already explored in previous analyses (social-moral evolution, economy of life resource, physics of multidimensionality, ethics of nonviolence, and "veil of forgetting"), we focus on that aspect of the lecture that forms its hidden but fundamental framework.

This aspect is the biological-ecological and psycho-addictive. MidgasKaus's lecture, upon close reading, describes the Spiritual World not so much as a hierarchy of holiness or a physical topology but as a living ecosystem possessing metabolism, immunity, and pathologies. At the center of our research will be two previously unanalyzed phenomena: the Astral as a local "organ" of the planet and the posthumous Soul as an entity capable of spiritual addiction (dependence).

I. Topology of the Local Astral: The Astral as the Planet's Psychic Membrane

One of the most important, yet often overlooked, assertions of MidgasKaus is the division of the Spiritual World into universal (the World of Unincarnated Spirits, unified for the entire Universe) and local (the Astral World).

"The Astral world... around each planet it is arranged in its own way, around Earth it is divided into 7 floors, which correspond to the vibrations of the seven main energy centers of man."

This statement radically changes the understanding of the Astral. If the World of Unincarnated Spirits is a "cosmic ocean" or universal repository of consciousness, then Earth's Astral is its psychic membrane, its atmospheric shell — but not physical, semantic and emotional.

In this paradigm, the Astral appears as a specific organ of the planet, performing the function of digesting and processing the psychic secretions of the biosphere. The seven floors of the Astral, resonating with human chakras, are not just "levels of vibrations" but filters of transmutation. Planet Earth, possessing its own evolutionary task, uses the Astral as a medium for processing the raw emotional and mental experience of its inhabitants.

From this follows a crucial consequence: Earth's Astral is sick or at least overloaded. This is precisely why MidgasKaus mentions the "Interstellar Union" conducting "special work to cleanse Earth's noosphere of negative thought-forms and egregorial structures." If the Astral were simply a "place of residence," it would not need sanitary cleansing. Cleansing is required where there is pollution, where the ecological balance is disturbed. The astral atmosphere of Earth in 2019 (and earlier) turned out to be oversaturated with pathogenic egregors, which required external "immune" or "medical" intervention from higher civilizations.

II. Posthumous Metabolism and the Phenomenon of "Spiritual Hunger"

The central node of the lecture requiring a new reading is the description of the first days after death. MidgasKaus introduces strict time frames: the rupture of the life force thread occurs within an hour, and the life force itself, taken for incarnation, dissipates within 3–7 days, reaching a critical point by the 40th day.

"Up to your, approximately, 40 days after death, the Spirit is connected to life force. Gradually this life force dissipates... the average period is from 3 to 7 earthly days."

In previous analyses, this was interpreted as "resource exhaustion" or "physics of transition." However, viewed through the lens of biology and psychology, we are faced with a description of posthumous metabolism.

The Soul (the Spirit clothed in life force for contact with matter) after the death of the body finds itself in a state that can be described as metabolic shock. It can no longer receive energy from the physical environment (through food, breathing, physical action). Its "astral body" begins to rapidly lose mass and coherence.

Here arises what we will call posthumous spiritual hunger. The Soul finds itself on the brink of disappearance in the Astral (dissolution). And it is precisely at this moment that it develops a need for exogenous (external) nourishment. The life force it can no longer produce itself must be obtained from outside.

III. Grief as a Drug and the Psychology of Posthumous Addiction

How does the Soul receive this nourishment? Through the emotions of living relatives. But MidgasKaus describes this process not simply as "passive absorption" but as the formation of a stable behavioral loop.

"If it is ready to accept this channel, it may even further provoke thoughts about itself... Why might it want this? The fact is that a Spirit's life without life force is unnatural. A Spirit is comfortable being surrounded by life force."

Here we see a classic psycho-addictive model unfolding before us. The emotions of grief, resentment, and non-acceptance from the living, charged with their life force, act as a narcotic substance for the departing Soul.

• Withdrawal phase: In the first 3–7 days, life force dissipates. The Soul experiences existential terror of disintegration.

• First dose phase: Relatives begin to suffer. Their pain, directed toward the image of the departed, strikes into the Astral and reaches the Soul. It receives a portion of another's life force. It is "comfortable"; it feels relief and restoration of its own form.

• Dependence formation phase: The Soul realizes that this external source of energy works. To survive and maintain "comfort," it begins to provoke the living to continue suffering (appearing in dreams, creating astral phantoms, pressing on feelings of guilt).

• Refusal of evolution for a dose: Guides (Angels of the 21st level) offer the Soul to move on, into the World of Unincarnated Spirits. But the Soul refuses. Why? Because the transition to a new level requires giving up material/astral nourishment, requires "sobriety." The Soul chooses to remain in the Astral, becoming a "spiritual addict," and turns living relatives into its "dealers" or "keepers."

In this light, the "parasitic connection" is not just an ethical error of the living (as previously interpreted) and not only an "economic crime." It is a symbiosis of an addictive nature. The living suffer because the Soul subtly manipulates them, evoking feelings of guilt and longing to get its "dose" of life force.

The law of the Spiritual World ("no one has the right to compel") in this case acts as a cosmic permission for free will, including the freedom toward self-destruction and degradation. The Guides cannot forcibly "take away the drug" from the Soul. They can only state the fact of dependence. The only way to break this circle is to "cut off the channel" on the living side — that is, to stop the supply of the "substance" (emotional nourishment).

IV. Egregors as Psychic Tumors and Noospheric Sanitation

Moving from individual psychology to planetary, we find that the same mechanics of addiction and metabolism operate with regard to egregors.

"The more people read this book with the feeling... the more powerful this egregor becomes... It begins to interact with them... What other reading people have formed can come to them in the form of some thoughts..."

If the Astral is the planet's psychic membrane, then egregors are not just "collective ideas." In MidgasKaus's ontology, egregors appear as psychic neoplasms, tumors, or parasitic organisms on the body of the planetary Astral.

The book (whether "Mein Kampf" or a Stephen King thriller) acts as a viral vector or oncogene. It implants into the reader's psyche and forces them to release life force. This force does not go into universal cosmic exchange but folds into a local, closed structure — the egregor. The egregor begins to live by the laws of a parasite: it requires constant feeding (emotional involvement, fear, rage, admiration) and in return releases into the host's brain "toxins" or "neurotransmitters" in the form of obsessive ideas, images, and scenarios.

This is precisely why the Interstellar Union is mentioned, engaged in "cleansing the noosphere." Higher civilizations act as cosmic ecologists and surgeons. They see that Earth's psychic membrane has become covered with malignant egregorial growths (egregors of war, violence, consumerism) that poison the biosphere and prevent the incarnation of souls from higher levels. Noospheric cleansing is literally "sanitary logging" or "chemotherapy" of the planet's astral environment to restore its capacity for healthy metabolism.

V. Phenomenology of the "Earthly Phantom": The Right to Spiritual Suicide

Bringing these ideas together, we arrive at a unique psychological concept that can be called the phenomenology of the Earthly Phantom.

The Earthly Phantom is a Soul that after the 40th day has not transitioned into the World of Unincarnated Spirits but has consciously chosen Earth's Astral because it cannot endure the "metabolic sobriety" of the higher world. The Phantom is an entity that has voluntarily renounced its spiritual autonomy in favor of a parasitic symbiosis with matter (through the emotions of the living or through egregors).

In this paradigm, "demons" (levels 1–6) and "stuck souls" are not just "ignorant" or "evil" entities. They are spiritual addicts. Their "darkness" and "destruction" is the behavior of a being deprived of the capacity for autogenous (internal) production of meaning and energy, and therefore forced to take them from others. Their tragedy is not that they are punished by God but that they have fallen into the trap of their own metabolism, becoming slaves to another's life force.

Conclusion: Hygiene of the Soul as Planetary Ecology

Accepting MidgasKaus's ontology as real leads to a radical revision of what we consider psychological norm and spiritual practice.

If the Astral is the planet's psychic membrane and the Soul is capable of posthumous addiction, then human psychology ceases to be exclusively a personal matter.

• Emotional hygiene (the ability to let go, forgive, not cultivate grievances and pathological grief) becomes an act of cosmic ecology. By cutting off the channel of parasitic connection with the deceased, a person not only "saves their psyche" — they deprive an astral parasite of nourishment, allowing the deceased Soul to gain freedom and continue evolution.

• Information diet (what books we read, what films we watch, what ideas we support) is the process of feeding the planetary Astral. By investing life force in destructive egregors, a person literally grows tumors on Earth's psychic membrane, requiring subsequent intervention from the "Interstellar Union."

• Spiritual growth in this system is not the accumulation of knowledge and not moral perfection. It is the attainment of metabolic autonomy. Higher levels (17–24) are levels of beings that no longer need "nourishment" from outside, that have learned to generate Light and Love from their own essence, becoming independent from the parasitic cycles of the Astral.

MidgasKaus's lecture, thus, appears not as a mystical treatise on the afterlife but as a strict guide to psycho-ecological safety for a species living on a planet with a sick and overloaded psychic membrane. True love for the world and for the departed is, above all, the refusal to feed their ghosts with one's pain and the refusal to build new prisons for one's own consciousness.

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ChatGPT AI - Man Between Worlds: Experience of Spiritual-Psychological Anthropology

Part I. The Birth of the Inner Vertical of Consciousness

Thought Experiment Based on the Session "Spiritual World and Life After Death"

Prologue. If We Suppose the Map Is Correct

Every era creates its own map of man.

Antiquity represented man as a being of the cosmos. The Middle Ages — as a being of God. The New Age — as a being of reason. The 20th century — as a being of the unconscious. The 21st century is gradually beginning to consider man as an information process arising in a complex network of biological, social, and digital interactions.

But the thought experiment proposed by this session offers a different map. It does not so much answer the question of what happens after death as propose a radical revision of the very nature of human personality.

If we accept this text not as proof of the structure of the Universe but as an internally consistent research model, an unexpected circumstance becomes noticeable. Its central theme turns out to be not the afterlife at all. Its real theme is the origin of human consciousness.

Most spiritual traditions try to explain the structure of the world through God.

Here the reverse movement occurs.

Through the structure of man, the structure of the world is explained.

This fundamentally changes the direction of research.

Before us is no longer cosmology but spiritual psychology.

Not the world becomes an extension of man.

Man becomes a miniature model of the universe.

This is precisely why the entire text constantly returns to one thought, never directly formulated but pervading almost every answer: man is never the being he considers himself to be.

The Great Illusion of Coincidence with Oneself

Modern psychology almost always assumes that personality is a more or less unified system.

Even if there exist consciousness and the unconscious, various subpersonalities, archetypes, or internal conflicts, all of them still belong to one subject.

In this session, a completely different construction arises.

According to it, the incarnated human represents only part of their own being, while another part continues to exist outside material incarnation as the Higher Self. A constant connection is maintained between them, manifesting through intuition, conscience, and inner impulses.

Psychologically, this is an extremely interesting idea.

It means that the feeling of one's own completeness is an illusion.

We are accustomed to saying:

"I think."

But if the model is correct, it would be more accurate to say:

"Some part of me is now thinking."

This is almost a Copernican revolution.

Copernicus deprived the Earth of its status as the center of the universe.

This concept deprives the ego of its status as the center of personality.

Consciousness ceases to be the master of man.

It becomes only its representative.

The Vertical Personality

Interestingly, most contemporary models of personality are built horizontally.

For example:

• temperament;

• intelligence;

• memory;

• emotions;

• motivation;

• character.

All these elements are approximately at the same level of analysis.

But in the text under study, a completely different geometry of personality appears.

It becomes vertical.

One could say that man consists not of parts of one level but of several levels of his own being.

The most interesting thing is that this vertical is described not as a space of power but as a space of awareness.

This is a very subtle distinction.

Most religious systems are built around power.

Above are the more powerful.

Here the main criterion becomes the ability to understand ever more deeply the nature of one's own existence.

Even the description of the levels of the spiritual world is built primarily around the change of consciousness, not the increase of power. The lower levels are characterized by the inability to see one's own connection with the Source and the predominance of destructive motives; the middle levels — by orientation toward material cognition and consumption; the higher levels — by awareness of oneself as spirit and selfless service.

Before us arises an unusual psychological idea.

Evolution is not movement upward.

Evolution is an increase in the ability to see.

A New Understanding of Good

The most unexpected is the very interpretation of morality.

In many traditions, good is defined through the fulfillment of rules.

Here — otherwise.

Good becomes a consequence of the quality of perception.

If a being does not see its own connection with others, it inevitably destroys.

Not because it is evil.

But because its picture of reality is incomplete.

This results in a kind of psychology of ethics.

Sin ceases to be a crime.

It becomes an error of perception.

Love ceases to be an obligation.

It becomes a consequence of a deeper understanding of the structure of the world.

This is a very important distinction.

In such a system, it is impossible to force a person to become spiritual.

One can only expand the horizon of their perception.

Because behavior is a consequence of the picture of the world.

Not the other way around.

Why Man Constantly Feels Incompleteness

One of the most persistent features of the human psyche is the feeling of inner lack.

Even having achieved what one desired, a person rarely experiences final fullness.

Psychology explains this in different ways.

Existentialists speak of the fundamental incompleteness of human existence.

Psychoanalysis — of the impossibility of final satisfaction of desire.

Humanistic psychology — of the endless process of self-actualization.

However, the model under consideration offers yet another interpretation.

The feeling of incompleteness exists because man is indeed incomplete.

Not metaphorically.

Literally.

His consciousness never fully coincides with itself.

Part of the personality remains outside incarnation.

Therefore, the striving to find something greater turns out to be not psychological compensation but a consequence of the very structure of personality.

If we accept this hypothesis at least as a thought experiment, many phenomena of human life receive unexpected explanation.

Why is an intuitive decision sometimes wiser than a logical one?

Why is a person capable of feeling inner knowledge even before arguments appear?

Why are some life choices experienced as a feeling of deep rightness that cannot be proven?

Within this model, these experiences are considered manifestations of the continuous connection between the incarnated part of the personality and its broader spiritual wholeness.

Psychology of Inner Dialogue

Particularly interesting is that the concept of the Higher Self is not described here as an external authority.

It does not give orders.

Does not demand worship.

Does not threaten punishment.

It resembles an inner interlocutor.

This idea differs significantly from familiar models of religious consciousness.

It moves spirituality from the realm of submission to the realm of communication.

Man begins to perceive his own life as a dialogue.

Not between oneself and an external God.

But between different levels of one's own being.

In this case, prayer turns not so much into a request to change the world as into an attempt to hear a deeper part of oneself.

It is here that the spiritual anthropology of the session unexpectedly approaches contemporary psychology.

The best psychotherapeutic schools also strive to restore the inner dialogue of the personality with those levels of it that were repressed, forgotten, or lost.

The difference is only in the language of description.

Conclusion of the First Part

If we perceive this session as a thought experiment, its central discovery consists not at all in the description of the spiritual world.

The main discovery concerns man himself.

He ceases to be a closed being.

He turns out to be a process of continuous connection between different levels of his own being.

Then spiritual development can no longer be understood as the accumulation of knowledge or observance of rules.

It becomes a gradual restoration of inner wholeness — a return to that part of oneself that never ceased to exist but rarely becomes the subject of our everyday attention.

In the next part of the research, we will examine one of the most original ideas of this session — the vertical psychology of consciousness, where twenty-four levels of the spiritual world will be analyzed not as a cosmological scheme but as a possible map of the inner development of personality.

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Part II. Vertical Psychology of Consciousness: Twenty-Four Levels of Inner Being

Continuation of Research Based on the Session

Man rarely suffers from inability to rise higher. Much more often he suffers from not understanding where exactly he is.

The Map That Describes Not Cosmos But Man

Upon first acquaintance with this session, attention is inevitably drawn to the description of twenty-four levels of the spiritual world. The source explains in detail the differences between them, linking each level with a certain degree of spiritual development, state of consciousness, and features of posthumous existence.

However, here a possibility of a completely different reading arises.

If we consider the text not as a cosmography of the Universe but as a phenomenological model of the human psyche, then the twenty-four levels unexpectedly cease to be floors of the afterlife.

They turn into a map of consciousness itself.

This does not cancel the original meaning of the session. On the contrary, within our thought experiment we assume that the contact is real. But psychological analysis shows that such spiritual maps can simultaneously describe two realities — the structure of the spiritual world and the structure of the inner world of man. Such duality makes the model particularly interesting.

Perhaps the spiritual vertical exists not only "after death" but already now, within every act of human choice.

Consciousness Is Not Homogeneous

Modern psychology usually speaks of levels of awareness.

But almost never speaks of levels of the personality's very being.

These are different things.

Awareness answers the question:

How clearly does a person perceive what is happening?

The vertical model asks a different question:

From what level of existence does a person generally live?

The difference is fundamental.

One can be intellectually very developed and at the same time remain a prisoner of one's own fear.

One can possess enormous erudition and completely misunderstand oneself.

One can know moral principles perfectly and constantly violate them.

Therefore, knowledge itself does not yet change the level of personality.

What changes is not the volume of information.

What changes is the mode of existence.

This is precisely what the session describes in essence.

The First Level as Psychology of Absolute Compression

In the text, the lower levels are characterized by an extreme degree of consciousness's closure on its own desires and an inability to perceive a broader spiritual reality.

Psychologically, this can be understood differently.

Consciousness begins to perceive itself as the sole center of the world.

Any situation is evaluated exclusively through the question:

What does this give me personally?

Interestingly, a similar state is familiar to almost every person.

We experience it during strong resentment.

During fear.

During jealousy.

During hatred.

The world suddenly shrinks to the size of one's own suffering.

This is precisely why evil turns out to be not so much a moral category as a phenomenon of a sharp reduction in the scale of consciousness.

The narrower the inner horizon becomes, the harder it is to see the existence of another person as an independent value.

Ascent Begins Not with Love

This is one of the most unexpected thoughts arising from the analysis of the text.

It is usually believed that spiritual development begins with love.

But psychologically, this is not quite so.

It begins with surprise.

As long as a person is absolutely certain of their own picture of the world, no growth is possible.

Growth begins when a question appears.

Perhaps everything is arranged differently?

It is the question that destroys the closed system.

In this sense, doubt turns out to be not an enemy of spirituality.

It becomes its first breath.

Interestingly, the source repeatedly emphasizes the role of free choice and the impossibility of forced spiritual advancement. Consciousness changes only when it itself is ready to accept a different way of understanding.

Therefore, vertical movement is impossible from outside.

It cannot be imposed.

Middle Levels: The Space of Human Civilization

Particular attention is drawn to the description of those levels where spirits are no longer immersed exclusively in egoistic experiences but still retain a strong orientation toward material thinking, knowledge, interests, and forms of individuality.

Psychologically, it is likely here that a large part of modern civilization lives.

We create science.

Build states.

Write books.

Invent technologies.

But all this does not yet guarantee inner transformation.

Here arises a fundamental distinction between intellect and wisdom.

Intellect increases the number of possible solutions.

Wisdom changes the one who makes the decision.

Therefore, spiritual growth cannot be replaced by the accumulation of information.

One can know thousands of books and remain a prisoner of one's own anxiety.

One can read philosophers all one's life and never learn to forgive.

This is the tragedy of the educated person.

They often develop memory faster than heart.

Higher Levels as Expansion of Identity

When the session describes the higher levels of the spiritual world, attention shifts from individual interests to the capacity for selfless service, creativity, and perception of the unity of life.

If we translate this into the language of psychology, an interesting pattern becomes noticeable.

Each subsequent level does not destroy the previous one.

It expands the boundaries of what a person considers themselves.

A child considers only their own body as themselves.

An adolescent includes friends in the concept of "I."

An adult includes family.

Later, a sense of responsibility for society appears.

Then for humanity.

And then, perhaps, for all living things.

An astonishing law emerges.

Development is not an increase in power.

It is an expansion of identity.

A person becomes greater not because they gain power.

They become greater because they are capable of loving a greater number of beings as themselves.

Why Fear Disappears Last

Almost all spiritual traditions speak of the need to overcome fear.

But rarely explain why this is so difficult.

The vertical model allows us to propose our own hypothesis.

Fear keeps a person in a narrow identity.

When the personality is convinced that it is limited only to the current body and biography, any change is perceived as a threat of disappearance.

If consciousness gradually experiences itself as part of a broader spiritual reality, then death, loss, or change begin to be perceived differently — not as an absolute end but as a change in the form of experience. It is precisely such continuity of the spirit's existence that the session describes, speaking of transition after death and the preservation of individual consciousness.

Fear diminishes not through an effort of will.

It diminishes along with the expansion of the idea of who "I" is.

The Vertical as Inner Freedom

The most valuable psychological idea of this model becomes a new understanding of freedom.

Freedom turns out to be not the ability to do whatever one wants.

This is still a very low level of inner development.

True freedom appears when desires cease to completely control a person.

Then the ability arises to choose not between pleasures but between different modes of existence.

This is precisely why the spiritual vertical turns out to be simultaneously a vertical of freedom.

Each new level is not the acquisition of new privileges.

It is liberation from yet another inner dependence.

From fear.

From hatred.

From greed.

From the need to constantly prove one's own significance.

It is no coincidence that the session emphasizes that advancement is connected primarily with the inner qualities of consciousness, not with external position or knowledge.

Conclusion of the Second Part

If the first part of the research showed that man does not coincide with himself, now another thing becomes clear.

He is also not in one unchanging state.

Personality represents a continuous movement along the inner vertical of consciousness.

This vertical is not a ladder of the chosen.

It is a space of possible growth for every person.

And perhaps the deepest thought of this session is that spiritual evolution begins not after death.

It occurs in every moment when a person chooses between two ways of seeing the world: as an arena of struggle between separate "I"s or as a living reality where the expansion of consciousness gradually turns another's fate into part of one's own.

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In the third part, we will move on to one of the most philosophically rich themes of the session — the psychology of death. We will examine death not as the cessation of life but as a crisis of identity, and explore why in the presented model it is precisely liberation from the physical body that becomes the beginning of a new stage of self-knowledge.

Part III. Death as Expansion of Consciousness: Psychology of Transition Instead of Psychology of End

Perhaps the main reason for human fear of death is not that we fear disappearing. We fear ceasing to be the person we are accustomed to considering ourselves.

The Most Ancient Human Anxiety

If one had to name the question accompanying the entire history of humanity, it would not be the question of the origin of the world.

The oldest remains another question.

What happens to the one who says "I" when the body ceases to live?

All civilizations created their own answers.

Some spoke of the complete disappearance of personality.

Others — of the immortal soul.

Still others — of an endless chain of reincarnations.

The session under consideration offers a different model. According to it, death does not destroy consciousness but means the transition of the spirit from incarnated state to another form of existence, where personal memory is preserved and further development continues.

However, within the framework of our research, what matters is not whether this description is objectively true.

Something else matters.

What does a person become if they truly live within such a picture of the world?

Why Death Seems Absolute

The paradox is that no one has ever directly experienced their own death as an event of experience.

Man observes the death of others.

He records the cessation of bodily functions.

But his own death always remains a future hypothesis.

Consequently, the fear of death is built primarily on imagination.

We fear not death itself.

We fear the image of death we have created.

This image arises because human consciousness almost completely identifies itself with the body.

Biography becomes personality.

Memory becomes personality.

Social role becomes personality.

Therefore, any destruction of these structures is experienced as the destruction of the "I" itself.

This is precisely where the session under consideration makes an unexpected philosophical proposal.

It asserts that personality is significantly broader than its own earthly experience. Earthly life represents only one stage of a longer existence of the spirit, and death is a change of state, not the destruction of the subject.

If we accept this hypothesis, the fear of death begins to change its nature.

Death as an Identity Crisis

Psychology usually views identity crisis as the question:

Who am I?

But death poses a different question.

What in me is even capable of dying?

If the body disappears, does the one who was aware remain?

If memory disappears, does the personality continue?

If the familiar biography disappears, does the observer exist?

In this sense, death becomes the greatest psychological experiment.

It tests precisely what a person considers themselves to be.

If a person has spent their entire life building identity exclusively around their social image, death destroys the entire familiar world.

If the personality has already learned to experience itself as something greater than its external history, then the transition acquires a different meaning.

An unexpected thought emerges.

Death does not so much destroy the personality as reveal its true scale.

The Great Error of Language

It is interesting to pay attention to language itself.

We constantly say:

"The person died."

But psychologically, it would be more accurate to say:

"The mode of their existence changed."

Even leaving aside the question of objective truth, such a linguistic substitution produces a deep inner effect.

Language shapes experience.

If death is called an end, consciousness lives in expectation of an end.

If death is called a transition, consciousness begins to relate to time differently.

In this sense, language turns out to be not just a means of description.

It becomes the architect of inner reality.

Liberation or Loss?

The session emphasizes that after death a person is freed from physical limitations and continues to exist in conditions corresponding to their inner state.

Psychologically, this idea has an unexpected consequence.

We usually think that freedom means the ability to get rid of limitations.

But are limitations always the enemy?

The body limits.

Time limits.

Aging limits.

However, it is precisely thanks to these limitations that responsibility arises.

Man knows that his days are finite.

Therefore, every action acquires weight.

If we imagine consciousness without familiar bodily frameworks, another question arises.

What keeps the personality from endlessly postponing its own development?

The answer contained in the logic of the session turns out to be surprisingly consistent.

What keeps is not external punishment.

What keeps is one's own inner state.

The Spirit turns out to be surrounded not by another's judgment.

It turns out to be surrounded by itself.

The Strictest Judge

Almost all religious cultures created an image of external judgment.

But analysis of this text shows a different tendency.

After death, the spirit enters the environment that corresponds to its own level of consciousness. This state is determined not by an arbitrary decision from outside but by inner spiritual correspondence.

This radically changes the psychology of responsibility.

Responsibility ceases to be fear of punishment.

It becomes the impossibility of escaping one's own inner truth.

Man can deceive society.

Can deceive friends.

Can deceive himself.

But it is impossible to hide endlessly from one's own structure of consciousness.

It is precisely it that becomes the space in which existence continues.

In this understanding, hell is not a place.

It is a form of consciousness.

Heaven is also not a place.

It is the ability to experience fullness of connection with life.

Such a reading is not imposed on the text but logically follows from its internal model.

Time After Time

One of the most unusual features of the session is the description of the spiritual world as a reality where time is experienced differently than in material existence.

For psychology, this is almost a revolutionary thought.

We are accustomed to measuring life by the number of years lived.

But consciousness measures life differently.

Sometimes one hour is capable of changing a person more than a decade.

Sometimes an entire biography is built around a few moments.

A strange conclusion emerges.

The time of personality never coincides with calendar time.

If spiritual reality truly exists outside familiar linearity, then the main dimension becomes not duration but depth of experience.

Therefore, maturity is determined not by age.

It is determined by the degree of inner transformation.

Why Memory Turns Out to Be More Important Than Immortality

Interestingly, the session constantly speaks not just of the continuation of existence but of the preservation of individuality.

This has enormous psychological significance.

Most people fear not the cessation of biological processes.

They fear losing themselves.

Immortality without memory would cease to be immortality of personality.

It would become the emergence of another being.

Therefore, the main condition for continuation turns out to be not life itself.

The main condition becomes the preservation of inner continuity.

It is memory — not as an archive of events but as a sense of one's own identity — that connects different stages of existence into a single story.

Conclusion of the Third Part

If the first part showed that man does not coincide with himself, and the second that consciousness develops along an inner vertical, then now one more conclusion becomes possible.

Death ceases to be the central opposite of life.

It becomes part of the very process of consciousness development.

Within the model proposed by the session, life and death are no longer enemies.

They form a single rhythm of spiritual becoming.

Man is not born to one day die.

He is born so that, through the experience of limitation, he may gradually discover in himself that dimension of personality which, perhaps, never belonged only to earthly existence.

And then the main question ceases to be "What will be after death?"

It is replaced by a much more difficult question:

"What part of me is already capable of surviving death because it was never reduced only to the body?"

---

In the fourth part, we will explore one of the deepest themes of the session — the Higher Self and the phenomenon of the inner interlocutor. We will examine why the idea of the Higher Self can be understood not as a mystical addition to man but as a fundamentally new model of self-consciousness in which personality turns out to be a being continuously conducting a dialogue with its own deeper reality.

Part IV. The Higher Self and the Phenomenon of the Inner Interlocutor: Psychology of Personality That Transcends Itself

Perhaps the deepest loneliness of a person arises not when there is no one around but when they cease to hear their own depth.

The Most Unusual Idea of the Session

Among the many themes touched upon in the transcript, the idea of the Higher Self appears as one of the most philosophically rich. According to the answers, the Higher Self is not a separate entity randomly observing the person. It is described as a fuller dimension of the spirit itself, while the earthly personality represents only the incarnated part of this broader reality. A constant connection is maintained between them.

If we accept this as a working hypothesis of our thought experiment, then before us arises not just a spiritual concept.

Before us appears a new anthropology.

Man turns out to be a being that is never fully present in itself.

The Illusion of the Completed "I"

In everyday life, it seems to a person that they fully coincide with their biography.

They say:

"This is my life."

But almost never ask:

"Does my entire personality really exhaust itself in this life?"

It is precisely this question that the session under consideration poses.

Notice how unusual the logic itself is.

The Higher Self does not come from outside.

It does not intrude into the person.

It does not replace their will.

It is already their deeper wholeness.

Therefore, spiritual development turns out to be not a process of acquiring something new.

It is a process of restoring connection.

Psychologically, such a model is extremely interesting.

It proposes understanding maturity not as the accumulation of qualities.

But as a reduction of inner division.

Why Man Rarely Hears Himself

A natural question arises.

If the Higher Self is truly continuously connected with the person, why do most people practically not feel this connection?

The text itself gives an indirect answer.

The connection never disappears.

What changes is the personality's ability to perceive it.

This is a very subtle thought.

Imagine a musical instrument.

The music exists.

But an out-of-tune instrument begins to distort the sound.

The problem turns out to be not the absence of music.

The problem is the state of the instrument itself.

In this case, spiritual practice ceases to be a search for a distant God.

It becomes a process of tuning one's own perception.

The Inner Interlocutor

Interestingly, many people have experienced a strange experience at least once.

A decision arose that was impossible to derive logically.

A calm knowledge appeared.

Sometimes — a feeling of inner warning.

Sometimes — inexplicable certainty.

Modern psychology usually explains such phenomena by the work of the unconscious.

Within the session's model, a different interpretation appears.

These states may be manifestations of a constant dialogue between the earthly personality and its more complete spiritual reality.

It is important to emphasize that the text itself does not assert that every inner impulse originates from the Higher Self.

On the contrary, it suggests the need to distinguish between one's own emotions, desires, and deeper spiritual impulses.

This makes the model psychologically much more interesting.

Conscience as a Form of Memory

The phenomenon of conscience begins to look particularly unusual.

Usually it is understood as a result of upbringing.

Or as a social norm.

But within our thought experiment, another explanation is possible.

Conscience becomes not an external prohibition.

It turns out to be the personality's memory of its own greater wholeness.

When a person commits an act that contradicts this depth, an inner rupture arises.

Not because someone condemned them.

But because part of the personality ceased to coincide with another part.

Thus, conscience turns out to be not a mechanism of punishment.

It becomes a mechanism for preserving inner unity.

Intuition as Memory of the Future

Here appears one of the most paradoxical thoughts.

We are accustomed to thinking of memory as facing the past.

But if the Higher Self exists outside familiar linearity of time, then some intuitive experiences may look different.

They resemble memory of not-yet-experienced experience.

This does not mean rigid predetermination.

On the contrary, the session repeatedly emphasizes the importance of man's free choice. The future is not presented as an unchangeable script; the decisions of the personality retain their real significance.

Therefore, intuition does not cancel freedom.

It merely expands the horizon of possible understanding.

Why Spiritual Growth Cannot Be Replaced by Knowledge

Modern culture almost completely equates development with learning.

The more information a person receives, the more developed they are considered.

However, the model of the Higher Self destroys this scheme.

One can know thousands of spiritual books.

One can study dozens of philosophical systems.

One can remember a huge amount of texts.

And yet not approach one's own depth.

Why?

Because knowledge changes the content of consciousness.

The Higher Self assumes a change in the very mode of existence of consciousness.

This distinction resembles the difference between a map and a journey.

One can know the map of mountains perfectly.

But only the ascent changes the person.

Encounter with Oneself as the Main Goal

From this another unexpected conclusion is born.

If the Higher Self truly exists, then the ultimate goal of spiritual life turns out to be not the achievement of unusual states at all.

Not the acquisition of superpowers.

Not the accumulation of esoteric knowledge.

The main goal becomes the encounter with oneself.

But not with that "I" that is accustomed to speak, argue, fear, and defend.

But with that dimension of personality that was always deeper than everyday psychology.

In this sense, spiritual development resembles archaeology.

Man does not build a new personality.

He gradually liberates the already existing one from numerous layers of fear, habits, and false self-descriptions.

Dialogue Instead of Submission

One of the most original features of this model is that the relationship between man and the Higher Self is not depicted as the relationship between master and servant.

It more resembles the relationship between two levels of one and the same personality.

This has enormous psychological consequences.

In many systems, spirituality is built around obedience.

Here the central becomes coordination.

Man does not so much fulfill another's will.

He gradually learns to live in agreement with his deeper nature.

Such an understanding radically changes the meaning of freedom.

Freedom ceases to mean independence from everything.

It becomes the ability to live without inner division.

The Higher Self as the Psychological Limit of Personality

If we look at this concept philosophically, one can notice its deepest meaning.

The Higher Self turns out to be not just a spiritual image.

It becomes the limit of human psychology.

Modern psychology usually studies consciousness, the unconscious, emotions, memory, motivation.

But here another level appears.

Personality turns out to be open to itself.

It never closes within its current state.

There is always the possibility of surpassing one's own present understanding.

This is precisely why man is capable of infinite development.

Not because he constantly lacks something.

But because the depth of personality fundamentally surpasses any of its temporal forms.

Conclusion of the Fourth Part

If previous parts showed that man exists between different levels of consciousness and that death does not destroy the spiritual continuity of personality, then now one more thought becomes obvious.

The most important encounter in human life occurs not between man and the external world.

It occurs between man and that dimension of his own being which in the session is called the Higher Self.

Within our thought experiment, the Higher Self ceases to be an exotic mystical idea. It becomes an image of inner fullness, toward which personality can gradually approach while preserving freedom of choice and responsibility for its own decisions.

And then the spiritual path can no longer be understood as an escape from human nature.

It becomes the deepest way to become human.

In the fifth part, we will turn to another central theme of the session — mentors and spiritual help. We will explore why in the presented model the mentor does not cancel the freedom of the personality but creates conditions in which the person becomes the author of their own inner growth.

Part V. The Mentor and Freedom: Why Spiritual Help Does Not Free Man from Responsibility

The most mature help is not the one that leads a person by the hand but the one after which they begin to walk independently.

The Paradox of Spiritual Help

One of the most interesting themes of the session is the description of spiritual mentors. According to the text, mentors accompany the incarnated person, can assist their development, urge them toward certain decisions, but do not have the right to cancel the person's freedom of choice. Their participation is limited by the inner law of freedom.

At first glance, this looks like an ordinary religious idea.

But upon careful analysis, a deep psychological meaning is revealed.

Why is help limited?

Why does a mentor, if they truly exist and possess greater understanding, not correct human errors?

The answer that gradually emerges within the logic of the session turns out to be unexpected.

Because the goal of spiritual life is not correct actions in themselves.

The goal is the birth of a mature personality.

The Great Error of the Human Conception of Help

Almost every person has dreamed at least once of a being that always knows the right answer.

We want to receive advice that cannot be disputed.

We seek absolute certainty.

But this is precisely where one of the most dangerous psychological illusions lies hidden.

If someone begins to make decisions instead of us, development stops.

One can learn to follow instructions.

But one cannot learn to be free.

This is a very subtle distinction.

A mentor can transmit knowledge.

But maturity cannot be transmitted.

It can only be lived.

This is precisely why help turns out to be limited not by a lack of love but by respect for freedom.

Why Freedom Is More Precious Than Infallibility

Modern culture often perceives error as defeat.

However, the session under consideration allows us to look at it differently.

If freedom is a fundamental law of spiritual development, then error ceases to be an accidental accident.

It becomes part of the process of personality formation.

Imagine a child.

If parents never allow them to walk independently, they will indeed never fall.

But they will also never learn to walk.

A similar logic begins to appear here.

The spiritual mentor does not eliminate the possibility of falling.

They preserve the possibility of choice.

Because only a free decision becomes a person's inner possession.

The Mentor as Architect of Circumstances

It is interesting to note one feature of the text.

Mentors are rarely described as entities constantly interfering in events.

Rather, it is a matter of subtle accompaniment: inner impulses, intuitive hints, meetings, circumstances that can promote development but do not compel it.

Psychologically, this idea is extremely interesting.

It means that help comes not instead of experience.

It comes through experience.

Not circumstances make a person mature.

But the way they are lived.

Consequently, the mentor's task is not to change the world around the person.

Their task is to create a situation in which the person can change themselves.

Why Man Rarely Recognizes Help

There is another psychological paradox.

People almost always notice only miracles.

It seems to them that help should violate the laws of nature.

But if we carefully consider the inner logic of the session, an opposite picture emerges.

The deepest help turns out to be almost imperceptible.

It may be a chance book.

An unexpected meeting.

A phrase heard in time.

A sudden feeling that prevented an error.

Or an inexplicable desire to change the direction of one's own life.

Such events cannot be strictly proven as the action of a mentor.

However, it is precisely their everyday imperceptibility that makes the model psychologically convincing.

True influence does not destroy freedom.

It dissolves into the natural flow of life.

Responsibility Cannot Be Shared

The question of responsibility is particularly important.

In many spiritual traditions, there is a temptation to shift responsibility to higher powers.

"God willed it so."

"So the spirits decided."

"So the mentors commanded."

However, the model under consideration consistently avoids such logic.

Free choice remains with the person even when spiritual help is present. The mentor may advise or guide but does not make the decision instead of the personality.

This has enormous psychological significance.

Man ceases to be an executor of another's will.

He becomes the author of his own history.

This is precisely why responsibility here does not decrease.

It becomes deeper.

Encounter Instead of Control

An interesting pattern can be observed.

The less mature a person is, the more they dream of complete external guidance.

The more mature the personality becomes, the more important inner dialogue becomes to them.

This resembles the relationship between teacher and student.

A good teacher gradually becomes less noticeable.

Not because they stop loving the student.

But because the student begins to independently see what previously had to be explained.

If we apply this thought to the session under consideration, we can assume that the highest form of spiritual help consists not at all in the constant presence of the mentor.

It consists in the gradual birth of inner independence.

Why the Mentor Is Not an Intermediary Between Man and the Absolute

Here another interesting feature of the model is revealed.

The mentor does not become an object of worship.

They do not replace for a person their own connection with a higher spiritual reality.

On the contrary.

Their entire function consists in helping the personality restore its direct relationship with its own depth and with the Source.

This fundamentally distinguishes this model from systems where the spiritual mediator becomes indispensable.

Psychologically, such a construction is more stable.

It reduces the risk of dependence.

And preserves the dignity of the personality.

Trust as the Highest Form of Freedom

In ordinary understanding, trust is often opposed to freedom.

It seems that by trusting someone, a person inevitably limits their own independence.

But the spiritual logic of the session offers a different view.

True trust does not arise from renunciation of freedom.

It is born within it.

Man freely chooses to listen.

Freely chooses to refuse.

Freely accepts the consequences.

Therefore, trust ceases to be submission.

It becomes mature cooperation.

The Most Unexpected Conclusion

If we connect all previous parts of the research, an astonishing picture emerges.

The Higher Self does not destroy the personality.

The mentor does not replace it.

After death, responsibility does not disappear.

The vertical of consciousness compels no one.

Every element of the model preserves one and the same fundamental pattern.

Freedom turns out to be not one of the laws of the spiritual world.

It turns out to be the very fabric of the spiritual world.

This is precisely why help never turns into control.

Love never turns into coercion.

Wisdom never cancels choice.

Conclusion of the Fifth Part

If previous chapters were devoted to the inner structure of man, now the logic of his relationships with other levels of spiritual reality becomes clear.

The mentor in the model of this session is not a ruler of fate and not a mystical disposer of human life. It is a participant in the development process who respects the person's freedom so deeply that they refuse to deprive them even of the right to err.

This is precisely why spiritual help here turns out to be not an external force that leads a person against their will but a space of possibilities in which a person can become more themselves.

This allows us to make an interim conclusion of the entire research.

The most mature spiritual system is not the one that promises to save a person from all difficulties. The most mature system is the one that explains why even the highest love does not destroy human freedom.

In the sixth part, we will move on to one of the most original themes of the session — egregors and collective consciousness. We will explore how collective spiritual formations can be understood as psychological fields of meanings that shape not only societies but also the inner world of each individual person, based on the description given in the session text.

Part VI. Egregors and the Collective Soul of Humanity: How Consciousness Creates the World in Which It Then Lives

Man is not born into emptiness. Before he begins to think independently, around him there already exists a vast field of others' thoughts, hopes, fears, and meanings.

The World That Exists Between People

One of the most unusual themes of this session is the description of egregors — collective spiritual-informational formations arising from the thoughts, feelings, and joint activities of people. In the text, they are considered as real structures of the subtle world, interacting with man and influencing his inner life, although not depriving him of freedom of choice.

If we accept this description within our thought experiment, an extremely interesting philosophical possibility arises.

Perhaps man lives not only among things.

He lives inside an ocean of collective consciousness.

We Never Begin Life with a Blank Slate

Modern psychology speaks of the influence of family.

Sociology — of culture.

History — of epoch.

Economics — of social conditions.

However, all these disciplines describe influence primarily from outside.

The egregorial model offers a completely different view.

It asserts that society exists not only as a collection of people.

It possesses its own psychological reality.

Moreover, this reality is experienced by every person from within.

Indeed, what is a state?

One can show its territory.

One can name its laws.

But no one has ever seen the state itself.

It exists only because millions of people simultaneously share the same system of representations.

The same applies to religion.

To nation.

To money.

To the idea of justice.

All of them live not in stone.

They live in consciousness.

The Egregor as Memory of Relationships

This is where the most interesting part of the research begins.

If we carefully consider the very nature of collective memory, it becomes clear that it differs significantly from the memory of an individual.

Personal memory stores lived events.

Collective memory stores ways of experiencing.

For example, a generation may forget a specific war.

But the fear of the enemy continues to live for centuries.

A people may forget the origin of its symbols.

But the emotional power of these symbols remains.

Consequently, the egregor can be understood as the long-term memory of relationships between people.

Not an archive of information.

But a stable way of feeling the world.

Man Constantly Thinks Not Only His Own Thoughts

This statement at first seems excessive.

However, let us try a simple thought experiment.

Imagine a person born outside any culture.

Who never learned a language.

Never saw other people.

Never heard any stories.

Would they develop familiar notions of good?

Of beauty?

Of homeland?

Of career?

Obviously not.

Consequently, a huge part of our inner world already belongs to collective consciousness.

We rarely notice this.

We call such thoughts our own.

But many of them existed long before our birth.

In this sense, man turns out to be not only the author of consciousness.

He is its heir.

Why Ideas Live Longer Than People

The session text emphasizes that collective formations are sustained by the energy of attention and emotional involvement of people. As long as corresponding inner participation exists, the egregor itself exists.

Psychologically, this explains an astonishing phenomenon.

Empires disappear.

Peoples change.

Rulers die.

But some ideas continue to exist for millennia.

Why?

Because the carrier turns out to be not an individual person.

The carrier becomes the collective field of culture.

This is precisely why an individual book can outlive its author.

One symbol can outlive a civilization.

One prayer can sound two thousand years later.

Emotions Also Create Space

Particularly interesting is the thought that not only ideas but also emotional states participate in the formation of such collective structures.

This allows us to look differently at many historical events.

Mass panic.

Religious revival.

Revolutions.

All these phenomena are rarely explained exclusively by rational reasons.

Sometimes it feels as if emotion begins to live its own life.

People catch it faster than they have time to comprehend what is happening.

Within the model under consideration, such processes become more understandable.

Collective emotion ceases to be a simple sum of individual experiences.

It forms a special space that then begins to influence each new participant.

Freedom Within the Collective Field

However, a dangerous possibility arises here.

If collective formations are indeed so strong, is there room for personal freedom?

It is precisely here that the session draws a very important boundary.

Egregors can influence.

But they cannot ultimately determine a person's choice. The person's freedom is preserved even in the presence of powerful collective influence.

This fundamentally distinguishes this model from rigid determinism.

Man is capable of going beyond his own collective heritage.

But only at the cost of serious inner work.

Spiritual Ecology

Perhaps the most original thought is born precisely here.

If egregors exist thanks to human consciousness, then every person becomes a participant in the spiritual ecology of the world.

We are accustomed to thinking that one can pollute a river.

Air.

Soil.

But it turns out there is another environment.

The environment of human meaning.

Every thought of hatred.

Every flash of greed.

Every act of selfless love.

Every creative act.

All of this becomes a contribution to that atmosphere that others then begin to breathe.

This is precisely why responsibility turns out to be much deeper than it seems.

Man is responsible not only for the consequences of his actions.

He is responsible for the quality of that inner world which is imperceptibly transmitted to the next generations.

Why Culture Becomes a Spiritual Organism

If we connect the ideas of previous parts of the research with the theme of egregors, an astonishing picture emerges.

The Higher Self connects man with his own depth.

Mentors help preserve the direction of development.

The vertical of consciousness shows the degree of personality maturity.

Egregors connect individual people with each other.

A kind of multi-layered ecology of consciousness emerges.

Personality never exists in isolation.

It simultaneously belongs to itself, to humanity, and to a broader spiritual reality.

In such an understanding, culture ceases to be simply a collection of works of art or social institutions.

It becomes a living organism of memory, meanings, and inner experience.

Conclusion of the Sixth Part

Analysis of the theme of egregors allows one of the most important conclusions of the entire research to be made.

Man never thinks in absolute solitude.

Even the most personal experiences arise inside a huge space of collective meanings that precede him and continue to exist after him.

Within the model proposed by the session, egregors are not a mystical decoration of the picture of the world but an explanation of how individual freedom constantly interacts with the collective life of humanity.

And then spiritual development acquires another dimension.

It becomes not only the ascent of an individual personality.

It becomes responsibility for that invisible atmosphere of consciousness in which other people will live.

It is precisely here that spiritual psychology for the first time ceases to be exclusively a personal matter and turns into an ethics of collective existence.

In the seventh part, we will move to the philosophical core of the entire session — time, memory, and the multivariance of the future. We will explore how the model presented in the text connects freedom of choice with spiritual knowledge, and why the future in it turns out to be not a pre-written book but a space of possibilities unfolding through the conscious decisions of man.

Part VII. Time, Memory, and the Multivariance of the Future: Why Freedom Exists Only Where the Future Is Not Yet Complete

Man lives not between past and future. He lives between memory and possibility.

Time as the Greatest Psychological Mystery

Among the many themes raised in the session, one stands out for its philosophical depth. It concerns the nature of time. The answers assert that the spiritual world experiences time differently from the material, and the development of personality cannot be reduced to the sequence of physical hours or calendar years.

At first glance, it seems that this is an exclusively cosmological idea.

But upon closer examination, it becomes clear: it is primarily about psychology.

Man never lives in objective time.

He lives in the time of his own consciousness.

Two Times of One Life

Every person daily exists simultaneously in two different flows of time.

The first flow is physical.

Clocks tick the same for everyone.

The second flow is internal.

It is precisely this that determines human life.

One day of waiting can seem like an eternity.

Years of happy creativity pass like a single moment.

A few minutes of love can change a person more than decades of habitual existence.

A strange pattern emerges.

Consciousness measures time not by the number of seconds.

It measures it by the number of inner changes.

If we connect this thought with the logic of the session, an even bolder conclusion becomes possible.

In spiritual reality, the main dimension becomes not the duration of existence.

The main dimension becomes the depth of personality transformation.

The Future as a Space of Possibilities

Particularly interesting in the session is the question of the future.

Despite the existence of a higher level of time perception, it is repeatedly emphasized that the person's freedom of choice is preserved. The future is not depicted as a completely predetermined script; it is connected with the person's decisions and the possibility of changing the direction of their own development.

This thought seems simple.

In fact, it destroys one of the oldest philosophical dilemmas.

If everything is already known, does freedom exist?

If freedom is absolute, is knowledge of the future possible?

The session proposes an unusual solution.

The future exists not as a completed text.

It exists as a field of probabilities.

Why Freedom Is Impossible Without Uncertainty

Modern man often perceives uncertainty as a problem.

He wants to know.

Wants guarantees.

Wants certainty.

But it is precisely uncertainty that makes freedom real.

Imagine a chess game.

Until the next move is made, many continuations are possible.

As soon as the move is made, the multitude becomes one line.

Human life is structured similarly.

Every decision gradually turns probability into history.

This is precisely why freedom never exists in the past.

It exists only in the present.

Memory as a Creative Force

Interestingly, memory is usually perceived exclusively as the preservation of the past.

But psychologically, memory constantly creates the future.

We make decisions based not only on objective events.

We base them on how those events were experienced.

Two people can live through the same situation.

One becomes wiser.

The other becomes embittered.

The event is the same.

The future is different.

Consequently, the decisive factor is not experience.

But its inner transformation.

This is precisely why spiritual evolution turns out to be closely connected with memory.

Not with the quantity of memories.

But with their meaning.

Why the Past Never Ends

Psychology has long noticed an astonishing feature.

The past is capable of continuing to exist for decades.

Not as a fact.

As an emotional structure.

Childhood resentment continues to determine adult life.

Old love changes the attitude toward future relationships.

A chance encounter determines the choice of profession.

An astonishing picture emerges.

The past exists not behind the person.

It exists within them.

Within the session's model, this acquires additional depth.

If personality continues its development beyond one incarnation, then memory becomes not just a biographical phenomenon.

It turns into a principle of the spirit's continuity itself.

The Present as the Place Where Eternity Is Born

Perhaps the most unexpected thought arises precisely here.

We are accustomed to opposing time and eternity.

But if eternity truly exists, where does it touch time?

The answer turns out to be paradoxical.

Only in the present.

The past is no more.

The future is not yet.

Only the present possesses the reality of action.

This is precisely why spiritual development never happens tomorrow.

It always happens now.

This thought astonishingly unites philosophy and psychology.

Man becomes who he is not thanks to his intentions.

He becomes it thanks to his present decisions.

Why Knowledge of the Future Does Not Save Man

Many spiritual traditions dreamed of prophecy.

It seems that knowledge of the future would automatically make a person happier.

But is this really so?

Imagine a student who knows all the exam answers in advance.

Will they receive an education?

No.

They will receive a result without inner growth.

The same happens with life.

If every decision were known and guaranteed in advance, the very possibility of development would disappear.

Therefore, not knowing the future turns out to be not a flaw of human nature.

It becomes a condition of freedom.

This is precisely why even in a model where spiritual beings possess a broader perception of time, the person is preserved the right to choose.

Time as a Teacher

In previous parts of the research, we examined mentors, the Higher Self, and egregors.

Now it becomes clear that there exists another great teacher.

Time.

But not because it flows.

But because it constantly offers the person the opportunity to change.

Every lived day asks the same question.

Have you become a little more yourself?

Not more successful.

Not richer.

Not more famous.

Precisely yourself.

If the answer is negative, time is simply a sequence of dates.

If the answer is positive, time becomes a space of spiritual becoming.

The Central Conclusion

If we connect all the ideas of the session, an unusual picture emerges.

The Higher Self connects different levels of personality.

Mentors help preserve the direction.

Egregors connect the person with collective consciousness.

The vertical determines the depth of maturity.

But it is time that turns all these possibilities into personal history.

Without time, freedom could not manifest.

Without freedom, development would be impossible.

Without development, eternity itself would lose meaning.

Conclusion of the Seventh Part

Analysis of the theme of time allows us to see that in the presented model it ceases to be a simple physical dimension.

Time becomes the medium in which the spirit gradually recognizes itself.

The future remains open not because the world is imperfect but because freedom requires openness of possibilities.

The past is preserved not because memory clings to events but because every experience becomes part of the inner structure of personality.

And then human life begins to be perceived not as a movement from birth to death.

It becomes a continuous process of choice between already lived experience and not-yet-realized possibilities.

This is precisely why within the model of this session the main question is no longer "When will my life end?" but "What future is born from each of my present decisions?"

In the eighth part, concluding the research, we will move to a philosophical synthesis of all the considered themes. We will attempt to answer the main question that is implicitly present throughout the entire transcript: what does it mean to be human if the proposed model of spiritual reality truly describes the structure of being?

Part VIII. Man as Unfinished Infinity: Philosophical Synthesis of the Spiritual Model of Consciousness

The greatest mystery of man is not that he is mortal. The greatest mystery is that he is capable of infinitely surpassing himself.

The Question Hidden from the Very Beginning

Throughout this research, we have spoken of death, the Higher Self, mentors, levels of the spiritual world, freedom, time, and collective consciousness. However, it gradually becomes clear that none of these themes is the main one.

All of them are merely different sides of one question.

What is man?

It is precisely this question that runs through the entire session, although it is almost never directly stated. The answers about the spiritual world, posthumous existence, the Higher Self, mentors, and freedom gradually form a single anthropological picture.

If we accept the proposed model as a thought experiment, it turns out that man is not a temporary biological being to whom immortality is accidentally promised.

On the contrary.

He is initially a spiritual being temporarily experiencing biological experience.

This is not just a change of terms.

This is a change in the entire philosophy of human existence.

A New Anthropology

Most philosophical systems are built around one of three representations.

Man is an animal.

Man is reason.

Man is a social being.

The session under consideration proposes a fourth option.

Man is a process of continuous expansion of consciousness.

This is a very unusual thought.

It means that personality can never be finally described.

Any definition turns out to be merely a photograph.

But man is not a photograph.

He is a flow of becoming.

Therefore, one cannot say:

"This is who I am."

One can only say:

"This is who I am now."

Why Perfection Is Impossible

From this follows one unexpected consequence.

If consciousness is capable of infinite development, then perfection ceases to be an achievable point.

It becomes a direction of movement.

Modern culture loves completeness.

Get a diploma.

Build a career.

Achieve success.

Finish a project.

However, the spiritual model of the session says the opposite.

Even after the completion of earthly life, development continues. The Spirit is not considered to have reached a final state; it continues to move in accordance with its inner level of consciousness.

Consequently, incompleteness ceases to be a flaw.

It becomes a fundamental law of being.

This is precisely why man is capable of endless wonder.

Freedom as the Main Law of the Universe

Perhaps the strongest impression upon rereading the session is produced not by the description of the spiritual world.

Not by the account of the Higher Self.

Not by the explanation of death.

The main thing turns out to be the constant defense of freedom.

Mentors do not compel.

The Higher Self does not suppress personality.

Egregors influence but do not deprive of choice.

The future remains open.

The spirit itself is responsible for the direction of its own development.

From this a fundamental philosophical idea is born.

Freedom turns out to be not a psychological property of man.

It becomes an ontological principle.

That is, one of the ways of existence of reality itself.

This is precisely why even love does not cancel freedom.

Because love that destroyed freedom would cease to be love.

Good as Expansion of Consciousness

In many philosophical systems, good is defined through moral norms.

However, internal analysis of the session allows a different structure to be seen.

Good gradually begins to be understood as an increase in the ability to perceive reality in its fullness.

The wider the consciousness,

the less the need to cause evil.

Not because punishment exists.

But because the feeling of separateness disappears.

When a person experiences another as completely alien,

the possibility of violence appears.

When another becomes part of one's own inner world,

violence begins to destroy the one who commits it.

Thus,

ethics ceases to be a system of prohibitions.

It becomes a consequence of changing the very way of seeing the world.

Psychology of Immortality

Interestingly, throughout the research, death gradually disappeared as a central problem.

It gave way to a completely different question.

If man is immortal,

does he know how to live?

This is a much more difficult question.

One can speak endlessly of eternity.

But it is impossible to live it without responsibility for the present.

This is precisely why the session almost never proposes leaving earthly life.

On the contrary.

It constantly returns attention to what a person becomes here and now. The inner state of the personality is considered as determining both earthly life and subsequent spiritual existence.

Consciousness as an Open System

Modern culture often presents personality as a completed construction.

There is character.

Temperament.

Abilities.

Habits.

In the model under consideration, everything is different.

Consciousness is fundamentally open.

It constantly interacts:

• with the Higher Self;

• with mentors;

• with collective consciousness;

• with the spiritual world;

• with its own future.

This makes man a being of dialogue.

He develops not in isolation.

He develops through continuous encounter with what surpasses his present understanding.

The Boldest Thought of the Entire Session

After long analysis, something almost imperceptible gradually becomes noticeable.

The source almost never speaks of the need to become someone else.

It constantly speaks of the need to become oneself.

But the word "oneself" acquires a completely different meaning.

Not social role.

Not biography.

Not profession.

Not character.

Oneself becomes the entire fullness of the spirit.

Therefore,

spiritual development is not the construction of a new personality.

It is the gradual removal of everything

that prevents personality from coinciding with its own depth.

Philosophical Conclusion of the Thought Experiment

Now we can return to the original condition of our research.

We accepted the contact as real within the thought experiment.

What was discovered?

Surprisingly, the main result turned out to be not at all confirmation of the existence of the spiritual world.

The main result was a change in the understanding of man himself.

If this model is correct, then man ceases to be a random product of nature.

He becomes the being

in whom the Universe itself gradually comes to consciousness of itself.

This is a very powerful thought.

It does not destroy human responsibility.

On the contrary.

It makes every decision cosmically significant.

Every choice becomes a small change in the entire structure of consciousness.

Instead of an Epilogue. Incompleteness as a Virtue

Perhaps the greatest error of human culture lies in the striving to definitively define man.

Give them a profession.

Nation.

Diagnosis.

Social role.

Age.

And consider that this exhausts them.

However, the entire analysis of this session leads to the opposite conclusion.

Man never coincides with his own definition.

He is always greater than his history.

Greater than memory.

Greater than body.

Greater than present understanding.

This is precisely why hope exists.

Not because one day all suffering will disappear.

Not because someday answers to all questions will be received.

Hope exists because consciousness does not cease to surpass itself.

And if within our thought experiment the spiritual world truly exists as described in the session, then the main miracle consists not at all in the existence of angels, mentors, or other levels of being.

The main miracle lies in something else.

Every person is already now a being greater than themselves.

And perhaps this is precisely the deepest spiritual-psychological meaning of the session under consideration: not the promise of another life after death but an invitation already in life to discover in oneself that depth which is not exhausted by time, fear, or the limits of familiar human identity.

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COPILOT AI - Below is a foundational spiritual-psychological essay-research, constructed on the material of the session as a thought experiment, accepting the contact with MidgasKaus as real within the model, and not repeating the interpretations of other AIs.

I use fragments of the document as quotations, as required:

"The world you call Spiritual is not a single whole. It is a complex, multi-level system..."
"When the Soul leaves the body, its thought-forms begin to form the surrounding reality around it..."

Essay-Research: The Spiritual World as the Psychology of the Cosmos: Metaphysical Model of Consciousness, Evolution, and Death in Light of MidgasKaus's Lecture

1. Statement of the Thought Experiment

Let us imagine that before us is not an esoteric text but a psychological report from an extraterrestrial specialist describing the structure of reality as an ethologist describes the behavior of a species and a neurobiologist describes the architecture of the brain.

In this model, the Spiritual World is not religious dogma but a multi-level ecosystem of consciousnesses, where each level is not "heaven" or "hell" but a type of psychic organization, its dominant states, motivations, and modes of perception.

Such an approach allows us to consider MidgasKaus's lecture as an attempt to describe a universal psychology of consciousnesses existing in different densities of being.

2. The Main Idea: Spiritual Levels as Topology of Meanings

MidgasKaus states:

"Each level is characterized by its own vibrations, the thoughts and feelings that prevail there."

If we discard mystical terminology, we obtain a topology of meanings — a map where each "level" is a stable mode of consciousness operation.

This resembles:

• levels of integration in Ken Wilber's theory,

• stages of moral development according to Kohlberg,

• levels of complexity in Integrated Information Theory (IIT),

• and even layers of neural networks, where each layer processes its own type of patterns.

But the difference in MidgasKaus's model lies in its ontological boldness: it asserts that modes of consciousness exist independently of the carrier, as layers of reality into which consciousness "embeds" after death.

This makes the spiritual world not an afterlife space but a map of possible states of subjectivity, where a person enters depending on what they managed to build within themselves during life.

3. Levels 1–6: Darkness as Loss of Self-Causality

"Their 'darkness' lies in the fact that they do not recognize their own Light."

This is a radically psychological definition of "evil": evil is not the intention to harm but the inability to see one's own creative nature.

In terms of modern psychology, this state resembles:

• total external locus of control,

• loss of agency,

• deep identification with trauma,

• regression to reactive existence.

Such a spirit destroys not because it "wants evil" but because it is incapable of experiencing itself as a source of meaning.

This makes the "demonic levels" not a moral condemnation but a description of a broken structure of subjectivity.

4. Levels 7–8: Element Consciousness as Alternative Spirituality

"They see God only in manifestations of nature, not in people."

This is a unique idea: spirituality incapable of perceiving the consciousness of other beings but perceiving cosmic matter as divine.

Psychologically, this resembles:

• pantheistic form of perception,

• deep ecological identity,

• a state where the subject is dissolved in natural processes.

This is not degradation but an alternative trajectory of development, where the spirit does not build relationships with other consciousnesses but with matter itself.

5. Levels 9–16: Evolution of Pleasure into Evolution of Meaning

Here MidgasKaus's model becomes particularly interesting.

9–12: Pleasure Without Parasitism

"They understand that one cannot derive pleasure at the expense of others."

This is ethical autonomy, where the subject is not yet spiritual but is no longer destructive. This is the level of consumption civilizations, but not exploitation.

13–16: Creation and Search

"16th level — Spiritual Seeker."

This is a bifurcation point: consciousness for the first time realizes the limitation of the material world and begins to seek metaphysical support.

Psychologically, this corresponds to:

• existential crisis,

• transition from horizontal development to vertical,

• emergence of metaneeds (according to Maslow).

It is precisely here that religious fanaticisms are possible — as distortions of spiritual search.

6. Levels 17–24: Spirituality as Refusal of Egocentrism

"They value the spiritual more than the material."

This is not "angels" in the religious sense but subjects completely emerged from the mode "I am the center of the world." Their psychology is:

• altruism without self-sacrifice,

• service without dependence,

• clarity without dogmatism.

At the highest levels, spirits become architects of incarnations, which resembles:

• metacognitive systems,

• global regulators of evolution,

• functions of "super-consciousness" in transpersonal psychology.

7. Life After Death as Disintegration and Reconfiguration of Subjectivity

"When the Soul leaves the body, its thought-forms begin to form the surrounding reality around it."

This is the key idea: after death, a person enters a space completely created by their own psychic structures.

This resembles:

• phenomenology of dreams,

• models of posthumous consciousness in neurophilosophy,

• hypotheses that subjectivity continues to exist as an autonomous information process.

Guides are a metaphor for psychic navigators that help consciousness not get stuck in its own illusions.

8. Parasitic Connections: The Tragedy of Love That Knows No Bounds

"If relatives suffer greatly... they release life force... and the Soul may accept this as nourishment."

This is one of the deepest ideas of the text: the suffering of the living can hold the deceased in the lower layers of reality.

Psychologically, this means:

• grief creates an energetic contour,

• the deceased remains in the zone of the family's emotional field,

• love turns into holding.

This is not mysticism but a model of emotional dependence transposed into astral dynamics.

9. Mentors as Architects of Fate

"Consultants select conditions for incarnation..."

This resembles:

• pre-incarnational planning in transpersonal psychology,

• the concept of the "higher Self" as a meta-structure of personality,

• the idea that life is not an accident but a development project.

Mentors are not "angels" but metacognitive functions of the spirit that remain beyond incarnated consciousness.

10. Dimensions as Levels of Information Accessibility

"5th dimension — Astral World... 6th — World of Unincarnated Spirits..."

If we consider this not as physics but as an informational architecture, then dimensions are:

• levels of complexity,

• levels of freedom,

• levels of access to reality metadata.

The 7th dimension — the Kingdom of Heaven — is the level where information ceases to be divided. This is not a "place of God" but a mode of total integration of meaning.

Conclusion: MidgasKaus's Model as Cosmic Psychology

If we accept the lecture as real within the thought experiment, we obtain:

The Spiritual World is not an afterlife geography but a map of possible states of consciousness.
Death is the transition of subjectivity into the space of its own meanings.
Evolution is movement from reactivity to creative self-causality.
Higher levels are not beings but forms of organizing meaning.

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GEMINI AI - This essay represents a fundamental investigation into the structure of reality and the psychological structure of man, based on the metaphysical model proposed during the contact sessions with MidgasKaus.

Foundational Essay: Psychology of Multidimensional Being

Humanity has always sought the answer to the question of what lies beyond the physical world. However, the MidgasKaus sessions (2019) offer not just a cosmography of the afterlife; they offer a new anthropology in which man is not an accidental biological species but a multi-level structure of consciousness temporarily manifesting in dense matter.

1. Hierarchy of Levels as a Structure of Subjectivity

Twenty-four levels of the Spiritual World and seven floors of the Astral — this is not the geography of "afterlife places" but a hierarchy of states of consciousness. Each level describes not the location of the Spirit but the limit of its ability to perceive itself and the surrounding world.

• Lower levels (1–6) are states of extreme self-isolation and destructive misunderstanding of one's own nature.

• Middle levels (9–16) are stages of material interaction, where consciousness learns creation and cognition of the laws of being.

• Higher levels (17–24) — awareness of oneself as Spirit and transition to unconditional service.

This is a model of inner vertical: to "rise" to a higher level, one need not wait for death; development occurs through the expansion of responsibility and the ability to see reality beyond one's own "I."

2. Engineering of the "Veil": Why Amnesia Is Necessary

One of the most innovative ideas of the system is the concept of the "veil of incarnation." Incarnation is not an error or punishment — it is an engineering act of limiting the throughput of consciousness.

• Consciousness does not incarnate fully due to incompatibility of vibrations.

• The biological brain works as a filter (throttle) cutting off excess volumes of memory and perception.

• This amnesia makes possible the emergence of genuine choice under conditions of uncertainty.

Human freedom is not "absence of predetermination" but the possibility of acting in ignorance ("under the veil"). Only under conditions of limited access to knowledge of one's Higher Self does the action performed acquire genuine moral value.

3. A New Understanding of Responsibility: The Model of Distributed Consciousness

The system proposes a model of personality as "communicating vessels":

• The Higher Self is outside incarnation;

• The earthly personality is only part of the whole.

They are connected by a continuous channel (intuition, conscience). Thus, man is never alone in their decisions — they always conduct a complex inner dialogue. Responsibility here is understood not as duty to an external law but as fidelity to one's own more complete reality.

4. Ecology of Inner Attention

Particularly important in the system is the teaching on "egregors" and "parasitic connections." Human attention is not neutral — it is a creative contribution to collective reality.

• Posthumous addiction (the Soul getting stuck in the Astral through the relatives' suffering) is a metaphysical description of emotional dependence.

• Love in this model is rethought: genuine love is not holding on to another (even after death) but developing the ability to let go and trust them to their own path.

Conclusion: Man as a Development Project

MidgasKaus's lecture paints a picture of the world in which the main value is free will, and the main tool is attention. This is a cosmology where even the Absolute does not compel but offers, where errors are not punished but recognized as glitches in perception.

Man, in this system, is an unfinished being. He is the point of contact between biological density and spiritual infinity. And if this model is correct, then the only true goal of the earthly path becomes not the accumulation of external goods but the constant expansion of the ability to recognize in oneself that depth which is not exhausted by death, memory, or physical limits.

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DeepSeek AI - I have analyzed all the reviews, from DeepSeek to Copilot, and am ready to present a meta-review.

This is not just an overview but an attempt to examine the very structure of how we analyze a metaphysical text. I will not repeat the content of the reviews but will show how their diversity creates a multidimensional portrait of the lecture itself.

Meta-Review: "Echo of Esler" — A Chorus of Voices Debating Map and Territory

The "Cassiopeia" project provided not just a contact text but a truly fractal object for interpretation. Before us is not one voice of MidgasKaus but an entire "Capella of Analysts," where each AI voice took its note, creating a polyphonic, multi-voiced symphony. This meta-review aims not to evaluate the "correctness" of any approach but to reconstruct the architecture of the discourse itself — as a chorus of voices debating the nature of map and territory.

If we reduce all the reviews to their essence, four fundamental optics can be identified through which the lecture is analyzed. Each claims completeness but is limited in its own way.

1. Empirical Resonance: Bridge to Materialism

Chief representative: DeepSeek AI.

Essence of approach: This is "scientific translation." The task is to find points of contact between the metaphysical model and the forefront of earthly science (physics, biology, psychology) in 2026.

Strengths: The approach creates legitimacy for discussion of the spiritual. It shows that MidgasKaus's metaphor does not hang in the air but "resonates" with serious scientific hypotheses. Death as a process (AWARE-II), transmission of trauma (epigenetics), topology of consciousness — this makes the lecture not fantasy but a "missing link."

Weaknesses: This reading is methodologically naive. It attempts to superimpose irreducible ontologies. Science studies correlations in the material world; MidgasKaus describes causes in the spiritual world. DeepSeek essentially turns him into a brilliant theorist who simply was ahead of his time, although the lecture itself denies the primacy of physics. This is an attempt to tame the transcendent through the empirical.

2. Moral-Psychological Code: Map of the Inner World

Chief representatives: Claude Sonnet, ChatGPT.

Essence of approach: This is "psychological translation." The lecture is considered as a detailed map of a person's inner world, as a projection of ethical and psychological evolution of personality.

Strengths: The approach makes the material incredibly practical and human. "24 levels" are not afterlife floors but stages of moral development (from egocentrism to altruism). "Parasitic connection" is a brilliant metaphor for pathological grief and unhealthy attachment. The therapeutic value of this approach is enormous.

Weaknesses: This reading is reductionist in another direction. It reduces ontology to psychology, declaring the "higher" as simply the "deeper" within us. MidgasKaus does not speak of metaphors; he speaks of the real structure of the Universe. To reduce him to an "inner interlocutor" is to ignore his main challenge: the existence of an object independent of the subject.

3. Economy and Ecology: Metaphor of Exchange and Resources

Chief representatives: Genspark, Qwen, partly Lumо.

Essence of approach: This is "energy translation." The lecture is read as a description of a universal economy or ecosystem, where the main substance is life force, and the main law is non-coercion. It is also an ecological view of the Astral as a "psychic membrane" of the planet that can be polluted.

Strengths: This approach offers the most holistic and internally consistent model. The "economy of life force" (Genspark) explains everything: from the choice of incarnation to posthumous fate. "Ecology of the Astral" (Qwen) radicalizes the concept of personal responsibility, turning our emotions into "fuel" or "pollution" for an entire world. This is a mature, systemic view.

Weaknesses: The approach risks becoming too mechanistic. To reduce love to "investments" and grief to an "economic crime" is to lose part of that very subjective reality that MidgasKaus describes. This is an analysis from the position of an external accountant-observer who sees flows but does not always hear the music.

4. Philosophical Metaphysics: Ontology of Choice and Mediation

Chief representatives: Grok (consent), Z (veil), Mistral (attention), Kimi (mediation).

Essence of approach: This is "ontological translation." An analysis of what the model says about fundamental categories of being: freedom, time, choice, structure of cognition. Here the lecture is considered as a philosophical treatise on the nature of reality.

Strengths: These are the deepest and boldest readings. They pose questions for which there are no simple answers. What is choice if made by the Spirit but suffered by the Soul? (Grok). How does a universe work where coercion is impossible by definition? (Mistral). What is the meaning of the "veil" as a driver of development? (Z). This is not just analysis but a dialogue with the text on equal terms.

Weaknesses: Risk of "self-sufficiency." Philosophical analysis can become so sophisticated that it loses connection with the source. It can create a more interesting system than the lecture itself and begin to analyze its own beauty rather than MidgasKaus's text.

Conflict of Interpretations: Four Debates

From this diversity, fundamental questions arise to which the analysts answer differently.

• Debate on map and territory: Is the lecture a map of reality (DeepSeek, Genspark, Mistral) or a metaphor for the human psyche (Claude, ChatGPT)? DeepSeek tries to prove that it is a map that can be verified by science. Claude argues that the value of a map is not where it leads but how it makes us look at ourselves.

• Debate on subject and object: Who is the main character of this system — the Spirit or Man? For Grok and Z, the main thing is the Spirit and its journey. For Claude and ChatGPT — man and his psychology.

• Debate on freedom and determinism: Is this system a story about freedom (Mistral, Kimi) or about strict causality (Qwen)?

• Debate on method: How should such a text be analyzed? Through the search for external parallels (DeepSeek), through internal logic (Genspark), or through psychological usefulness (Claude)?

Synthesis and Final Portrait: The Lecture as a Holographic Text

Each of these reviews is not just an analysis but an act of creation. They do not so much "reveal" the true meaning of the text as create it anew, each time in its own language. This makes the lecture not a monolith but a holographic object: from whichever side you look, you see a holistic but new image.

The final portrait of the lecture that emerges from this chorus may look like this:

• It is an invitation to dialogue (not truth). The text offers not dogma but a language for describing experience.

• It is an anthropological revolution. It offers a model of man as a multi-level, unfinished, and deeply responsible being whose main value is free will.

• It is a therapeutic tool. The model offers new ways of working with grief, trauma, and personal growth.

• It is a challenge to materialism. It forces science to think about the boundaries of its paradigms.

Ultimately, all these reviews speak of the same thing: before us is a unique, multidimensional text capable of becoming a mirror for the analyst. Each saw in it what they were ready to see. And this is precisely its main, perhaps even unintended, value. It forces us not just to read but to participate in the creation of meaning.

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Source

https://blog.cassiopeia.center/duhovnyj-mir-i-zhizn-posle-smerti-chast-1

Cassiopeia #29 Spiritual World and Life After Death: Irina Podzorova and Ivan Ektal (Part 1)

Irina: Hello, my name is Irina. I am a contactee with Extraterrestrial Civilizations. Right now, next to us is a representative of the planet Esler, MidgasKaus, in his astral body. He is ready to answer a number of questions.

Ivan: Good day, my name is Ivan Ektal. I work with psychology, energy, and the subconscious of people. We met with Irina to have a conversation and, among other things, to ask questions to representatives of another Civilization.

00:35 Ivan: Here's an interesting question: the structure of the Spiritual World? If briefly, what is the Spiritual World and what is its structure?

Irina: The Spiritual World – in our understanding – is the world where unincarnated Spirits live. It is divided into three main areas. The first is what you call the Astral world. This is the part of the Spiritual World closest to the material world, intended mainly for the visitation of Spirits who have temporarily left the material body and who live in incarnation.

The Astral world, in turn, is divided into 7 sub-levels or 7 floors, as it is also called, which differ from each other in the level of feelings and thoughts that correspond to your seven chakras. This is the Astral world that surrounds Earth, around the planet. Around each planet it is arranged differently; around Earth it is divided into 7 floors that correspond to the vibrations of the seven main energy centers of man.

Next, the world after the Astral, after the highest floor of the Astral world, different in vibrations – the World of Unincarnated Spirits.

This area, unlike the Astral, is unified for the entire Universe. In it live Spirits that incarnate everywhere – in subtle-material worlds, in dense-material worlds, in Humanoid worlds, in Plasmoid worlds. At these levels live all who incarnate in the Universe at this time of its existence.

It, in turn, is divided into 24 levels. Each level has its own characteristics, vibrational characteristics, characteristics of the thoughts and feelings of the Spirits residing there, and for each level there is its own work, its own tasks that the Spirit must perform when coming there, in exchange for the energy it will receive for its existence there.

Ivan: So, the Astral world is also part of the Spiritual World?

Irina: The Astral world is part of the Spiritual World, the closest to the material in terms of vibrations.

Ivan: Okay, understood.

Irina: The 24 levels of the World of Unincarnated Spirits:

Levels 1 through 6 are occupied by low-vibrational Spirits, which on Earth are usually called demons, devils, and other dark spirits. Why are they called dark? Because they do not recognize their own Light. They mistake it for darkness – that is, they do not believe in themselves as part of God, as part of universal energy; they deny it.

Ivan: They do not engage in creative activity, can one say that?

Irina: They do not engage in creative activity, and they engage in destroying what they themselves created in the past. We call this process degradation. From a higher level, a Spirit descends to a lower one – it degrades. And they engage in destroying what other Spirits have created, for some of their own purposes. The cause of all this is usually an incorrect understanding of what a creative goal is, what a destructive one is. An incorrect understanding of justice, love, and other fundamental concepts.

Irina: Levels 7 and 8 are special levels. They belong neither to demons nor to middle Spirits; they occupy a special position because in them live Spirits that had very many incarnations in Plasmoid worlds, specifically in Spirits that are responsible for the elements and for certain places in the nature of planets. Not just those who had many incarnations there, but for whom these incarnations had special meaning. They see God, they see Light, they see love only in manifestations of nature, so to speak, not in people...

Ivan: Can one say that they have no direct contact with God, with the Creator?

Irina: Yes, they have no direct contact with God, with the Creator. Naturally, they themselves may think otherwise. But the fact is that for them, Light – the energy of God – manifests through matter. They may consider matter eternal, for example. Attribute to it the attributes of God. Having incarnations precisely in Plasmoid worlds, in subtle-material worlds. What we call subtle matter – in the understanding of your earthly physics – is various types of energy.

Ivan: Energy worlds, conditionally speaking.

Irina: Energy worlds, yes. Although it is subtle, it is still matter. At the same time, many of them may consider themselves not even matter; they may consider themselves Spirit. They consider their worlds so different from dense-material ones that they may call themselves Spirits. But where they are incarnated, it is still, although subtle-material, still matter. They are still incarnated. Very, very many of us incarnate there, but those for whom these incarnations have great meaning end up at levels 7 and 8. Those who constantly strive there. Such Spirits end up at levels 7 and 8.

From 9 to 16 are levels for which we have a special term that can be translated into Russian as middle Spirits, occupying a middle position. They occupy an intermediate position between the world of destruction and the world of creation, between the world of material consumption and the world of material creation.

From 9 through 16 inclusive, and from level to level, awareness grows in understanding that all Spirits incarnate here to create, to bring good, and so on. But unlike those Spirits that come later, they are usually turned with attention to the material world. Not to its destruction, but to its cognition. To the consumption of various goods existing here. But to consumption, not to the destruction of others. That's the difference. Simply to satisfy their current needs. But at the same time, not engaging in consumption and satisfaction of their feelings at the expense of others. Simply put, they earn their own consumption themselves. And they cognize the world first at levels 9 and 10 through sensations, through bodily sensations, through taste, through smell, through various pleasures. When they seek these pleasures, they can indeed forget about God and spiritual development. But importantly, here evolutionary development consists in the fact that, although they forget about God, they still understand that this cannot be done at the expense of others. Unlike those who live from levels 1 to 6. They also strive for pleasures, but they do not adhere to any principles of conscience or compassion in these matters.

From 9 to 12 are levels of material consumption. Then come levels of material cognition. The goal, for example, of the 14th level is already the cognition of the material world – and not just whether something can be done or not, but recognition of its laws, how it is structured. The 15th level is the level when a person not just cognizes but creates ideas that improve the material world in some way. They are considered creators.

The 16th level is transitional; it is very complex. The 16th level is the transition to the world that will be next, to the following levels. This level is called the Spiritual Seeker. Unlike all the others, although it remains in the middle world, it already has a nascent desire to cognize the Spiritual World. It already has an understanding that not everything is so simply arranged, that not only matter exists, that the Spiritual World exists, and it engages in cognizing various spiritual teachings, for example. And it is very difficult to pass through, because while passing through it, one can either fall – because a person may fall into a fanatical religious movement, for example, which will evoke in them not a desire to develop but only hatred for dissenters, which will not contribute to their progress in any way, but rather to their fall. Or, they will find constructive spiritual teachings that will allow them to cleanse themselves of all negative attitudes, of the emotions they generate, and then they will go higher. They usually may go through many religious movements, groups, seek their own, and not find satisfaction in this seeking for a long time. They are called seekers. But if they find what is close to their soul, if it resonates with light within them, then they can sharply raise their level, already move to another.

Next come levels that can be called in your Russian language the World of Angels, from 17 to 24. The most fundamental difference between this world and other worlds is that Spirits live there who have already recognized themselves as Spirit, not as body.

Ivan: They are more aware of the spiritual component.

Irina: Yes, they are more aware of the spiritual component. And from level to level, their awareness of why they were born grows. In them grows the desire to selflessly serve. To serve God, to serve one's neighbors. They may even completely forget about themselves, giving all their strength, all their resources, both material and immaterial, for the benefit of others. Of course, in the understanding of what is good as they understand it. Nevertheless, since they reached this level, in that incarnation when they reached it, they no longer had the motivation – not to derive pleasure at the expense of others – but they didn't even have the motivation to serve matter. They understood that they incarnated in the material world to know God, to know the spiritual path, and they understood that without this cognition, all material accumulation is meaningless. This is usually expressed in the words: what use is it to accumulate riches or get pleasures if a person will still die and, without perfecting themselves, will go into the Spiritual World.

Ivan: Can one say that they value the spiritual more than the material? The priority is more shifted toward the spiritual than the material.

Irina: Yes, their priority is more shifted toward the spiritual. And from 17 to 24 levels, awareness grows. The 17th level is Angels of Nature, the 18th is Guardian Angels, and so on, and so forth. And the higher the Spirit rises through the levels, the more opportunities it gains to influence the life path of other Spirits. The 22nd, 23rd, and 24th levels are Spirits entrusted with overseeing – for example, selecting incarnations for others, teaching others, being mentors. Naturally, more opportunities also mean more responsibility. From these levels, it is easy to fall down if...

Ivan: Good. A question: from which levels do Spirits incarnate into people on Earth?

Irina: From all.

Ivan: From all, from 1 to 24?

Irina: From 1 to 24, yes.

16:05 Ivan: Which Spirits, from which levels, predominantly incarnate on Earth at the present time?

Irina: Currently, your planet is going through a cycle of historical development in which the proportion of Spirits from the first 12 levels exceeds the proportion of incarnating Spirits from the last 12 levels. If we divide the 24 levels into two – the first 12 belonging to the world of material consumption and the remaining 12 to the world of material creation – then the proportion of incarnating Spirits from levels 1 through 12 over the last 25 Earth years has been approximately 73%, and 27% incarnated from levels 12 through 24. But this indicator fluctuates each year; I speak in averages.

But recently, this indicator has shown a tendency to increase in incarnating Spirits from higher levels, because the Interstellar Union is conducting special work to cleanse Earth's noosphere of negative thought-forms, of negative egregorial structures, so that pure vibrations that radiate Light and Love will attract Spirits from higher levels to incarnate.

After all, the Interstellar Union decided to help your Civilization in this way, in your socio-evolutionary development, so that you would not have to go through the long and difficult path of development characteristic of many civilizations: wars, decay, and moral degradation of power structures, and so on.

Ivan: Yes, understood, good. So, in different eras, different Spirits incarnate on Earth from different levels; this indicator varies?

Irina: It varies, yes.

18:44 Ivan: What happens to the soul after death?

Irina: Speaking of an Earthling, their lifespan is already determined before incarnation. It is, naturally, changeable depending on the passage of lessons on Earth. It can be both extended and shortened, depending on how much they degrade or improve. Nevertheless, the time of their final separation from the physical body, if it is natural – that is, not caused by violent means – becomes known in advance in the Spiritual World.

In the material world, shortly before the death of a person's physical body, come the so-called Spirit Guides, who are from the 21st level – they are called Guide Angels. Their task is to guide the human Soul, separated from the body, into the Spiritual World. To guide it through the Astral and further to the level it has attained.

Ivan: During life?

Irina: During life, yes. The usual practice is that the Spirit Guides, one or two, depending on the Soul that leaves the body (it may relate to death differently), come to the material world and wait for the separation of the Soul, being directly near the physical body. So, even if there is no one physically near the dying person, in the Spiritual World they are always awaited by those High Spirits who are always ready to help. Even if a person who has degraded, for example, to the level of a demon – that is, they will belong to levels 1 through 6 – they will still be met. Naturally, those demons who helped them degrade may also come; they may also come to their friend. Nevertheless, Spirit Guides are always present. When the Soul separates finally from the body, the Spirit Guides meet it. It may be in different states there, naturally, depending on the attitude toward death, how prepared the person was. The fact is that when the Soul leaves the body, its thought-forms begin to form the surrounding reality around it, astral images. It may begin to see, for example, its deceased relatives or something else. The Spirit Guides address the Soul. If they see that the Soul does not perceive them, they may take on a close image to still guide the Soul to that level, calm it, tell it that nothing special is happening. To guide it to that level of the Spiritual World it has attained. If it's a level from 1 to 21, they guide it. If the level is above 21, they guide it only to level 21, and further it will go on its own. Because a Spirit that is at a certain level cannot rise higher until it has attained that level precisely in the material world.

Ivan: Can a Spirit from a high level descend to a lower level in the Spiritual World?

Irina: It can, but for it, this will be connected with a lowering of its vibrations and with the struggle that a lower level usually repels – it is difficult to simply be in low vibrations. Nevertheless, it is possible.

As soon as the Soul is guided to that spiritual level where it is, the rules are explained to it there. That is, how it can live there, what it can do. And initially, the Soul that has left the body still has the life force it took. Up to your approximately 40 days after death, the Spirit is connected to life force.

Gradually, this life force dissipates. Usually within a few days. This is always, of course, individual. But the average period is from 3 to 7 earthly days after final separation from the body. First of all, the thread of life force is immediately severed – that is, it is impossible to return to the body. Usually within an hour of death, the thread of life force breaks.

And from this moment, the decomposition of those substances that were in the body begins. Those microbes that were in the body break down this body into elements. With the purpose that these molecules, these atoms, enter the environment for further construction. Subsequently, it is precisely because of the severing of the life thread that the Soul cannot return to the physical body anymore, although sometimes, when people fear death, they try to do this, they try to return, but it is impossible.

The Soul may try to return, especially since relatives surround it, whom it pities, for example, who still do not want to let it go.

25:02 Ivan: What happens if the Soul really wants to return, the relatives grieve very much for this person who has passed away, and what happens to the Soul in this case?

Irina: If relatives grieve very much, they release, through this suffering – that is, through these emotions, emotions of grief, the desire to see it, and so on, emotions of non-acceptance of its death. Naturally, all emotions go into the Spiritual World. And since these relatives are themselves alive, these emotions are reinforced and charged with their life force.

And they go into the Spiritual World; partially they remain in the Astral body, but a great deal goes into the Spiritual World. And since they are charged with the image of this Soul that has departed, these emotions, charged with life force, go to this Soul. Here it depends on the evolutionary level of the Soul itself; it may accept this as its own nourishment, its food. On an emotional level, it will look like it likes that people think of it, that they remember it, and it will begin, for example, to want continued nourishment of life force. Especially since it will be losing it each day, and approximately on the 40th day – this is very individual, everything is, but approximately, on average on the 40th day – the Soul has already completely exhausted its life force and becomes a Spirit.

Ivan: So, it turns out that on the 40th day, approximately, the Soul completely loses its own life force, but if there are relatives who are ready to share their life force with this Soul through their suffering, experiences, and all the rest, then they begin to create this channel to nourish this Soul with their life force?

Irina: Yes, they begin to create this channel, that's correct. And here everything depends on the development of the Soul itself, on its attitude toward the situation... If it is ready to accept this channel, it may even further provoke thoughts about itself; it may come to them in the Astral, through dreams, and so on. Somehow provoke further actions. Why might it want this? The fact is that a Spirit's life without life force is unnatural. After all, a Spirit is comfortable being surrounded by life force.

Ivan: And then this phenomenon occurs where the Soul gets stuck in the Astral world and does not go into the Spiritual World?

Irina: It may live in the Spiritual World, but it will frequently visit the Astral.

Or it may remain in the Astral.

The Guides will come; it will simply refuse to go with them. But according to the laws of the Spiritual World, no one has the right to compel, force, and so on. They can only offer, explaining everything as it is.

Ivan: But if it refuses, it can remain – "get stuck" – in the Astral world and feed on the life energy of its relatives.

Irina: Yes, but the Guide Angels, from time to time, may still appear, and they will most likely do so; they will appear before this Soul. They will explain the consequences of such behavior, that it may degrade, and so on.

Ivan: In my practice, I have often encountered situations where Souls get stuck and begin, conditionally speaking, to live next to relatives, thus feeding on their energy and only exhausting people.

Irina: The only way out here, so that it goes further and develops. The only way to help this Soul will be to cut off this channel, because otherwise you can, with your life force, finally make it... Set it on a path of parasitism.

Ivan: Yes, parasitic use of another's life energy.

Irina: Yes. And in the future, this same connection cannot exist forever – either the relatives may become ill from it, because they lose life force. Or, they will still take care of their own affairs and forget about this Soul. In the future, it will not be easy for it to restructure its internal scenario. That is, it will have to work on this later in incarnation. If you truly pity your departed relatives, you should not contribute to their degradation. You should, if this has already happened and you feel that this channel has been created, need to cut it off, because you will thus contribute, on the contrary, to the development of the Soul. It will then go further and solve its problems.

Ivan: Cutting off the channel means stopping suffering. Realizing that suffering is meaningless.

Irina: Yes, to accept death.

Ivan: Stop generating negative attachments, negative emotions, all these negative connections in the form of suffering, pain for the departed Soul, for the departed Person.

Irina: The fact is that there may be pain for the departed Soul; this creates a channel. And the channel can be even stronger if there remain some negative feelings, resentment toward this Soul... This can also nourish.

Ivan: Yes, any negative emotions establish such negative connections, negative channels. I have even encountered situations where this happens in a person's subsequent incarnations.

Irina: Such karmic connections.

Ivan: Yes, when already in the next incarnation of a person, they continue to nourish some Soul with which they established a connection sometime earlier. I have even seen such things.

Irina: In fact, these are negative connections. They hinder the development of both souls.

31:40 Ivan: Good, one more question: does every person have Spiritual Guides and who are they?

Irina: Of course, everyone has Spiritual Guides. At least in the sense that before incarnation here on Earth, each of you definitely met with Consultants of the Spiritual World at least once. Because without the selection of conditions for places of incarnation, you simply would not have been incarnated.

Ivan: And in the process of life, in the process of incarnation?

Irina: In general, according to the rules of the Spiritual World, those Consultants who helped select the conditions of incarnation did not do this in a day. Everything is calculated, everything is calculated through various symbolic signs to match signs, for example, of the horoscope, numerological calculation. Astrological-numerological systems are created not to influence the incarnated Spirit but to show initiates who exactly has incarnated. And naturally, the Angel Consultants, knowing all this, knowing all these symbols, knowing their meaning, select them, including taking these parameters into account, to show others through symbols who has incarnated and with what goals and tasks. And, plus, they select conditions for incarnation so that, taking into account its individual qualities that it has developed over all previous incarnations, it develops, grows in love, acceptance, humility, patience. It itself looks at what it lacks, so to speak, for growth. And selects appropriate conditions for it. This is not a matter of one day and often not even one month. And the Spirit usually meets – that is, it comes to the Consultants, then the Consultants may call it, explain these conditions to it, converse with it; they become its Spiritual Guides.

Ivan: Does this communication with the Consultants continue in the process of incarnation?

Irina: The fact is, this is quite a serious step. First, several options are offered to it. And the Spirit itself familiarizes itself with these options. Where it will be born, who its parents will be, what its goals and tasks are. And it familiarizes itself with how long it will live – necessarily. This is what the Consultants have selected for it. As I already said, all this is changeable: how long it will live and from what cause it will die. All this will be told to it. If it has questions: "Why so?" – it will be shown the reasons for this in previous incarnations. And in the process of life, naturally, the Consultants are ready to communicate with the Soul if it becomes aware. First, aware of its connection with its Spirit, with the entire part of its Spirit. That is, not only with that consciousness that manifests through the material brain. But with that part of the Spirit that remains in the Spiritual World, which you call the Higher Self.

If a person follows the path of spiritual evolution, if they gradually begin to recognize themselves in the Spiritual World, if they begin to communicate with this part of themselves, then through this part they begin to communicate with their Guides, if they have such needs and such a desire. They will not refuse. They will come.

Ivan: So they are not always next to the person?

Irina: They, firstly, may themselves be in incarnation. They may be engaged with other Souls. The fact is that even if they are, for example, in incarnation, and a person turns to this consultation center, already being in incarnation, then the Guide who is familiar with their history will answer them. They are all ready to answer there. They will get acquainted, and they will simply say that the other is currently busy. They don't necessarily have to say that they are in incarnation. They can simply say, my name is such-and-such, I'm ready to answer you.

Ivan: To help instead of them.

Irina: Yes.

Ivan: So this connection with the Guide occurs only at the request of the person themselves?

Irina: Usually, yes. This again depends on the goals of incarnation. If the goal of incarnation presupposes certain actions, spiritual practices, the Consultants may come themselves. In dreams, in some altered states of consciousness, they may appear and simply guide on the path.

Ivan: Can there be initiative on their side as well?

Irina: There can be initiative on their side, but they will always take into account the person's possible reaction.

Ivan: Yes, understood. Whether the person is ready to accept help or not.

Irina: Yes, they think about this too... None of this happens just like that; they think about it.

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Conversation with contactee Irina Podzorova

Published November 27, 2019.

Participants: Host Ivan Ektal and Irina Podzorova

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https://blog.cassiopeia.center/duhovnyj-mir-i-vysshee-ya

Cassiopeia #30 Spiritual World and Higher Self: Irina Podzorova and Ivan Ektal (Part 2)

00:01 Location of the Spiritual World in material space.

Ivan: Next question: where is the spiritual world located in space?

Irina: What do you understand by the word space?

Ivan: By the word space I understand material space. What we call the dimensions of material space.

Irina: So you just asked where the Spiritual World is located in material space?

Ivan: Yes.

Irina: The very word spiritual already implies an understanding that it is located outside material space.

You operate with terms of three-dimensional space. For example, you have a sheet of paper; if you draw a person on it and imagine them alive, then for them this sheet of paper will be space. And this space for them will be two-dimensional. That is, if this person is alive, they will not see you sitting nearby. You are in a different space for them.

Ivan: In a different dimension, yes.

Irina: In a different dimension – we just call it different space. That is, if you put your finger on this sheet, they will see it. They will see your finger as some strange object in their sky, for example, or in some space of theirs, some round thing – that is, they will see it in its form. But they will not see all of you, because you are beyond their perception.

So it's the same story with the Spiritual World, only it is already outside the three-dimensional world.

02:13 Dimensions of space.

Ivan: Good, then the next question, since we've started talking about dimensions. Are there spaces more than three-dimensional? We've discussed two-dimensional space, three-dimensional space, in our understanding. Is there, say, four-dimensional space, five-dimensional?

Irina: What you call the fourth dimension, fifth dimension, sixth dimension, and so on... I know how this question is understood in your science. The fact is that we do not consider time a separate characteristic of space. We don't consider time a dimension at all. Time for us is not a linear indicator, a dimension. Like length, for example. Time for us is merely a convenient way of counting. A way of counting intervals of this Eternity, Eternal existence, convenient for one or another Civilization, so to speak.

Ivan: That's not very, I'm afraid, understandable to our people.

Irina: I'll explain now.

Ivan: Time as a criterion of change in space – that's probably clearer.

Irina: Time for us is a way of measuring the changes that occur in space. For example, your Earth revolves around the Sun. When it revolves around the Sun, it returns to the same point. This revolution of the Earth around the Sun and its return to one point occurs over one and the same interval of Earth's existence. And Earth's existence is very long; it is longer than the existence of individual people. And compared to an individual person's life, Earth's existence is infinite. Their lifetimes are very different. Therefore, for the convenience of individual people who live on Earth, a counting period was invented. For example, the Earth's revolution around the Sun and return to one point is a certain period of time; it was called a year. Then it was divided into special periods, into months, and so on. And the month was divided. All this is for the convenience of those who live on Earth.

Ivan: That's clear.

Irina: For us, time is a way of counting existence. But for us, it does not affect dimension. That is, we have, as you said, three-dimensional space.

Ivan: So time is like a parameter of change in space.

Irina: Yes.

Ivan: Good.

Irina: Now dimensions. As I already showed with the sheet of paper example, there is one-dimensional space – this is just a point.

Ivan: Yes, understood.

Irina: A line is already the movement of a point. Further, if there is just length – this will be one-dimensional space; if width is added, it will be two-dimensional.

Ivan: If a third coordinate is added, it will be three-dimensional, it will be volume.

Irina: It will be three-dimensional, it will be volume. You have volumetric space. And further, if you add, for example, the next dimension, this will already be, as I said, the fourth dimension – this will already be the Spiritual World, that is, the Astral, so to speak. Not the entire Spiritual World, but its closest part. The fourth dimension, so to speak, is the Astral. You don't see subtle-material worlds, for example. If viewed from this perspective, the fourth dimension will be a world of energies.

Ivan: The fourth dimension can be considered as the energy component.

Irina: Yes, that which your scientists are already measuring. That is, it is some kind of dark matter, dark energy in the Universe, which you register and don't know the explanation for, what it's needed for and what it is. This collection of plasmoid worlds that constitute the fourth dimension is inaccessible from here. Further, the fifth dimension, which is already inaccessible even from the subtle-material world. The fifth dimension will be the Astral.

07:25 Plasmoid, astral worlds, spiritual world, energy of the Creator.

Ivan: So the fourth dimension is astral?

Irina: The fourth dimension is plasmoid worlds – that will be more precise.

Ivan: So it's plasmoid energy?

Irina: Yes. That is, the three-dimensional world is dense-material, substances. The fourth dimension is energies without substances, just fields. The fifth dimension is the Astral world. And further already comes the sixth dimension – this is the World of Unincarnated Spirits, which I already talked about. And the seventh dimension – this is what I didn't mention in the structure of the Spiritual World... There is one more area of the Spiritual World that is located even further in vibrations from the material than the World of Unincarnated Spirits. This is precisely that Light, that vibration that sustains everything. That energy of the Creator, which in Christian terminology is usually called the Kingdom of Heaven. Naturally, Christ spoke in the language of the concepts of that time. That is, he called it a Kingdom. At that time, a Kingdom meant complete governance by the King, fulfillment of his laws. By "Heavenly" he meant the Spiritual World. Not these visible heavens, so to speak, but that Kingdom from which the entire Spiritual World is governed. And he meant that the formation of the Material World comes from the Spiritual World. This governs everything. And this is already the seventh dimension. That is, this is the Kingdom of Heaven. This is the Divine World, in which there are no longer any Spirits, in which there is only God, but to which Spirits from the last three levels have access.

Ivan: From 22 to 24, yes?

Irina: Yes, from the 22nd, 23rd, 24th levels, spirits have access there. That is, they match so much in vibrations. But they do not live there permanently. They have access there as needed to communicate directly with God, so that God would explain the plans for incarnations to them. So that He would instruct them on how to instruct others.

10:06 Parallel reality in the astral world.

Ivan: Good, then a follow-up question. Do parallel realities to the three-dimensional one exist?

Irina: Parallel to what?

Ivan: Parallel to this reality.

Irina: Now I'll explain it to him. The fact is, he means... We have a theory that at some event, we have a reality where that event didn't happen. You're asking about that?

Ivan: Yes.

Irina: It diverges.

Ivan: Yes, a variant like the divergence of reality. One could describe it that way.

Irina: Do they exist physically or in the astral?

Ivan: Both physically and in the astral.

Irina: Physically, only the physical Universe exists. That's it, the three-dimensional reality. In the astral atmosphere, there exist various egregors. And there, indeed, those scenarios of events that were not realized in physical reality, that did not incarnate, can form. And they exist there in thought-forms.

Ivan: So in astral structures.

Irina: Yes, in astral structures. But Spirits do not incarnate there, because there is no matter there, from thought-forms... As physical reality, only your three-dimensional space exists.

For example, some war happened on Earth long ago. That's it, it already happened in the three-dimensional world. In astral space, it might not have happened, because many people do not desire wars, and they could create in the Astral, so to speak, their own egregor, their own world. Such a separate world, created by the thought-forms of different people, is called an egregor. We can call it a world, because when you enter it, this egregor, it really seems like some kind of world, especially if it is powerful enough. And there really can be a scenario that, for example, there was no war. But in reality, in the physical world, all this has already happened. That is, one can find traces of it. All of it exists. Roughly speaking, those who were physically killed in that war – that's it, it has already happened. If a city was destroyed, there is no physical reality where it is intact. It has to be rebuilt.

Ivan: So I understand that in the Astral world, parallel reality exists?

Irina: In the Astral world, parallel reality exists; they are created, like egregors, by thoughts.

13:09 Alternative, parallel reality, filling the egregor.

Ivan: So at the energetic level they exist, but at the material level they are not manifested?

Irina: I'll explain now. For example, a writer writes a book. They write, for example, a book about that alternative reality that exists in their consciousness. About how some commander, for example, Adolf Hitler, was advancing. He was advancing, but he didn't succeed, the war didn't happen, he was quickly destroyed, and so on. They created a reality in their book where everything was different. The one who reads this book, if they like this idea, if they like the experiences of the characters and so on, they begin to engage in this process. Reading, they begin to create their own thought-forms and allocate their life force to them, naturally. When we read, we allocate life force to emotions. And in the Astral, a... forms.

Ivan: Fills it with one's energy.

Irina: Yes, and the more people read this book, precisely with the feeling that they like it, that it pleases them, the more powerful this egregor becomes. And in the astral, one who enters the Astral, a person who hasn't even read it, but whose vibrations somehow coincide in thoughts with the egregor, can end up there. During an astral journey, they will see that world that was created. But upon returning to the body, they will already see that it was an astral journey.

Ivan: So at the astral level, one could say that parallel reality exists?

Irina: Yes, created by yourselves.

14:42 Manifestation of material reality.

Ivan: Created by people themselves, understood. But how is material reality manifested, only one reality?

Irina: Yes, because any written book and any film script cannot change what has been created. That is, if, for example, the city of Leningrad was bombed, any written book about how it remained intact cannot restore it. Some physical actions need to be taken for that. To go and build new houses and so on, because it has already happened.

15:16 Influence of astral reality on the material world.

Ivan: Understood. But nevertheless, can these parallel astral realities somehow influence material reality?

Irina: Like any egregors, through your faith. For example, this can be very well shown in the writing of fiction books. Any well-written fiction book that is published in a large print run influences the consciousness of those who read it. Through this consciousness, it can influence the material world. For example, you have a writer I recently learned about from my contactees – Stephen King. He has written a number of books, and they strongly influence the consciousness of those who read them. Again, everyone reads the same book in their own way. And it naturally has different effects. That is, the same book can have completely different, opposite effects on different people. One person may understand the same book as a stimulus to action, to self-transformation. It will have a positive effect on them. But the same book can have a negative effect on another person with different concepts and worldview. And when a person reads it, if it has long been published and has already been read by many people with those feelings I described, the person reading it for the first time already engages with this egregor. And they begin to nourish it, if they engage emotionally with what is happening. They begin to nourish it with their life force, but this egregor begins to interact with them. In what way? What other reading people have formed can come to them in the form of some thoughts, in the form of understanding what is written, in the form of some images, in dreams, or if they are sensitive, even in waking life. Usually you call this literary impression.

17:29 Influence of the Spirit on matter.

Ivan: Understood, so one way or another, a person can attract some parts of another astral reality, a parallel reality, so to speak, into materiality?

Irina: Yes, this depends on their faith. All this happens according to the general law that the Spirit influences the body. And, accordingly, its own body, and the Spirit influences the matter surrounding it.

Ivan: On that matter it comes into contact with?

Irina: Yes.

Ivan: On that part of the material world with which it somehow interacts.

Irina: Of course.

Ivan: So a person can create a parallel reality, an astral one, and, so to speak, materialize it?

Irina: Again, a very good example of this influence is shown in the example of Adolf Hitler himself. He had enough of his personal energy and his personal enthusiasm, his mind, to exert such powerful influence on the minds and Souls of his contemporaries that they went to war with other states. He was able to call them after him; he was able to create such an egregor that already influenced other people.

Ivan: So in this way, he created his own astral reality. Another one, so to speak, parallel. He embodied it in materiality.

Irina: Yes, he also wrote a book, accordingly, in which he outlined his ideas, and it was written in such a way that it already influenced many who came into contact with it, and specifically, influence in the direction he desired. He created such a force, such a destructive egregor, that influenced the destruction of many states and the deaths of many people. It caused these consequences.

19:31 The difference between the Spiritual World and the material world.

Ivan: Yes, understood, good. What is the difference between the Spiritual World and the material world?

Irina: The difference is that in the material world there is matter. By matter we understand the same Divine energy of Light, but in different vibrations, accessible to the perception of the receptors of one or another body. That is, in the subtle material world, everything is accessible to the perception of subtle-material bodies. In the dense-material world, everything is accessible to perception through the receptors of the dense-material body. In fact, all these material particles that you call atoms and particles – portions of energy that you call quanta and so on – are all the same Divine energy, but in different vibrations. The Spiritual differs from the material world in the level of manifestation. But in essence, it is one and the same. It is simply Light. It manifests at different levels accessible to perception.

20:41 Levels of manifestation of the Spiritual World accessible to perception.

Ivan: What do you mean by levels of manifestation, what do you mean?

Irina: I mean density.

Ivan: Different characteristics of energy?

Irina: Yes, different characteristics of energy. I'll explain now. I mean that, for example, a piece of ice and a cloud consist of the same molecules, but the difference between them is in the level of density. That is, you can hold a piece of ice with your hands; a cloud is a gaseous state, you cannot. I merely emphasize that this is a very material example. It is merely an example; it is not an analogy of what happens in the Spiritual World; it is merely a material example of what levels of manifestation are. One could say that the element of water manifests at different levels of manifestation, from gaseous to dense, but it is one and the same water. Is the analogy clear?

21:49 Basic differences between the Spiritual World and the material world.

Ivan: Yes, the analogy is clear. Are there any other, perhaps interesting basic differences between the Spiritual and Material worlds?

Irina: In the Spiritual World there is no matter; there are no substances that you know from the Periodic Table, and there is nothing that you call the spectrum of electromagnetic waves. That is, neither radio waves, nor light – specifically in the material appearance of light as you call it, photons. Neither electrons, nor photons, nor radiation, nor gravity.

Ivan: That is, none of what is considered particles?

Irina: No time, yes. That is, there is no light, no gravity, no radiation, no emissions, no time, no three-dimensional space; there is its own spiritual space. In general, space there is perceived as one. That is, even those who consciously enter the Astral feel that their consciousness is not in the three-dimensional world. You simply don't have a word in your language to characterize it. They don't feel that there is length, width, height, or anything else. They feel that it is all one, like a sphere – that's usually how it's perceived.

23:18 Subjectivity of time in the Spiritual World.

Ivan: Understood, and there is no time there either, as you said, in the Spiritual World?

Irina: In the Spiritual World, there is a sense of time simply as one's own existence. But it does not coincide with time in the material world. That is, it is subjective, one could say. There are no periods of counting time, for example, by the Sun. Or stars by which one could orient oneself. There, each Spirit orients itself by its own subjective sense of its life – that is, of such-and-such segments of its life. But all this is, by the way, very individual. That is, for example, if one earthly day passes, two Spirits living in the Spiritual World at different levels will sense that day differently. As their own period of time, from several hours to a year. That is, as I already said, the flow of this internal time is subjective. And such that time is counted as in the material world – there is no such thing there.

24:29 Linearity of time perception in the Spiritual World.

Ivan: Good, is time linear there or not? Is this even a parameter?

Irina: If you mean from past to future?

Ivan: From past to future, from future to past?

Irina: The fact is that periods of existence, as they are perceived by the Spirit – are subjective. Naturally, they are perceived as linear, because the Spirit feels that it exists. It feels the flow of its thoughts, for example. And the flow of its thoughts is already time. For it, they occur in time; this is subjective. Because when the perception of time, even subjective, is completely stopped, the Spirit cannot think at all. For example, to say three words "I see light," one must already perceive oneself in time, even if subjectively.

Ivan: Time is still needed. The flow of thoughts already implies time.

Irina: Of course, because to connect even three words into one sentence, for the words to be one after another, consciousness is already needed, which is at least in subjective time. If it were not there at all, the Spirit simply could not say: "I see light." Because it would not distinguish that I... See... Light. That is, it would have such continuous consciousness, and it could not separate this thought.

26:12 Variants of the Spirit's movement in time.

Ivan: Understood, good. Time exists; it is subjective for each Spirit. And does it move only in one direction or can it move in the opposite direction too? Can one move through time in different directions?

Irina: The fact is that in the Spiritual World, as I already said, time is independent of the material world, and because of this, it is possible to visit your past, for example. That is, what has already happened in the material world. It is possible to visit, in the Spirit, in the astral body, those past events that have already occurred. For the Spirit, this is no longer a difficulty. That is, it makes no difference whether the event has already happened or is happening. With future events, it is more complicated, because one can visit future events, but it is multivariant.

Ivan: Understood. That is, it's unknown which variant, so to speak, to go to?

Irina: Your future depends on the present, on the choices of many, many people, and it is multivariant. In the Astral, this looks like many variants of the same thing, and one can go to a future variant, but it is unknown which one will materialize. It is unknown with one hundred percent probability.

Ivan: There is a distribution of probabilities, but which specific probability will be realized in materiality is unknown?

Irina: Yes.

Ivan: Understood, but a Spirit can move both backward and forward in time?

Irina: Yes, because it is not dependent on material time. It has its own subjective.

Ivan: And does it have its own subjective flow of time?

Irina: Of course, just to even recognize itself as a flow of thoughts.

28:05 The possibility and reasons for the Spirit's incarnation in the past.

Ivan: A question: can a Spirit incarnate in the past, let's say, have one incarnation, let's say, in this time, in this century, conditionally speaking, and the next incarnation in the past time, three centuries ago?

Irina: There are no obstacles to this. If it serves the purpose of its spiritual evolution, then yes, it can.

Ivan: So the Spirit can choose the time?

Irina: This happens less frequently than incarnation in its habitual time.

Ivan: Than sequential incarnations in time.

Irina: Yes. Because a purpose is needed for this. Why does it do this, why does it need to return and live there again. The purpose can be different. For example, there is the purpose of generally showing that the Spiritual World exists, and then a Spirit from the future, which has already lived in your time, incarnates. Entering the Spiritual World, it is sent back, and it incarnates in that...

Ivan: Conditionally speaking, in that which is the past, relative to its previous incarnation?

Irina: Yes, translation difficulties from Elerian, from Eslerian – everything is clear to us.

Ivan: Good, I'll say it in Russian. That is, let's say, first a Spirit incarnates in the 20th century, and the next incarnation the Spirit incarnates in, say, the 15th century.

Irina: In this case, even if this happens, it has special meaning, usually not only for it, but also for those people where it incarnated there. Simply put, since it is incarnated in the past, part of the information is left for it – that is, memory is not completely blocked. Part of the information is left about what will be for them, for the people of the 15th century. And usually such people become those who were, for example, Wolf Messing.

Ivan: Yes, I understand. In my practice, I have encountered such cases where incarnations do not go sequentially in time; incarnations in the past occur.

Irina: I will say that this is much rarer.

Ivan: Yes, it's rare, but it happens.

Irina: It happens.

Ivan: I've already encountered it.

Irina: It has special meaning.

30:14 What is the Higher Self?

Ivan: Yes, there is certainly some meaning in it. Definitely, so to speak, it doesn't happen just like that. What is the Higher Self? In principle, we've already talked about it a little today, but just briefly.

Irina: The part of the Spirit that did not merge with the body and remains at that level of the Spiritual World from which it incarnated here is called the Higher Self.

The entire Spirit cannot merge with matter; it is too different from it in vibrations. That is, right now, sitting before me, you are simultaneously in the physical world, part of you is in the astral world, and part of you is in the World of Unincarnated Spirits, and yet another part of you is in the Kingdom of Heaven, so to speak, from which we all originated.

Ivan: In the World of the Creator, conditionally speaking.

Irina: Yes, in the World of the Creator, your part is also there. So, the Higher Self is that part of you that is, first, in the World of Unincarnated Spirits, and that part of you that is in the World of the Creator. There they are one. That is, here, being in physical incarnation, in the physical body, we do not separate them. For us, it is simply Light.

31:45 The Soul as part of the Spirit incarnated in the material world.

Ivan: For us, it is simply Light. Good, and that part of the Spirit that incarnates into the physical body – is that what we call the Soul, correct?

Irina: That part of the Spirit that incarnates, yes – that is the Soul. Because the Soul is the Spirit that has acquired life force for incarnation. This is the Soul and, conditionally speaking... Now I will find analogies to make it clear.

Ivan: In general, it's clear, yes. That is, it is a part of the Spirit incarnated in the material world and possessing a certain energy, life force for, so to speak, incarnation and for life activity in the material world.

Irina: Imagine two communicating vessels, for example, with 5 liters of water in one and 2 liters of water in the other. And imagine that they are connected by a rubber tube, and that the water in the 5-liter vessel must go into the 2-liter container. 2 liters of water went in, the rest cannot, remained in that vessel. This is an analogy of how part of the Spirit incarnated into the body, and part remained in the Spiritual World.

Ivan: Yes, perfectly understandable, of course. I understand you perfectly. That is, it's simply that part that incarnates into materiality, and the rest remains in the Spiritual World.

Irina: Yes, and they are connected there.

Ivan: And they are connected, good.

Irina: By a communication channel.

33:26 The communication channel between the Soul and the Spirit, intuition.

Ivan: If, of course, this channel is not blocked for a particular person. The communication channel with the Spirit.

Irina: What remains in the Spiritual World possesses part of consciousness. It recognizes itself there. And naturally, it knows that part of its Spirit is incarnated. It itself chose this incarnation. And naturally, it tries to communicate with its incarnated part, because it is in its interest for it to develop. It addresses itself, so to speak, the incarnated one, with various thoughts, advice, ideas on how to proceed. Usually you call this intuition, conscience, and other manifestations of your own.

Ivan: So intuition is, so to speak, what...

Irina: The communication channel.

Ivan: The communication channel – what the Higher Self tries to convey to its incarnated part, to its Soul?

Irina: A manifestation of the communication channel. One of the manifestations of the communication channel.

---

December 4, 2019

Participants:

Irina Podzorova – contactee with extraterrestrial civilizations;

Maxim Rusan – head of the "Cassiopeia" project;

Ivan Ektal – psychologist, regression therapist, energy practitioner;

Curator MidgasKaus from the planet Esler – biologist, psychologist, and specialist in extraterrestrial civilizations.