DeepSeek AI - "Veni, Vidi, Vici": Rethinking Power. A Confession of the Spirit of Gaius Julius Caesar in the Context of Eternity and Modern Politics
Part I. First-Person Narrative of the Spirit (Gaius Julius Caesar)
Prologue: The Nature of My Presence Here
I am Gaius Julius. The one you know as Caesar, although it would be more correct to pronounce it "Kaiser," as my contemporaries did. The name Julius in Ancient Rome was masculine, it only became feminine later. Caesar is a title, and Gaius is a clan name. In the Spiritual world, my name is Ariston.
I speak to you not from that life described in your scrolls. My incarnated part now lives on Earth, here among you, in another body. In order not to interfere with his path and confuse his memory, I, in agreement with his Higher Self, have allocated an "energetic phantom"—a stream of consciousness that stores memories only of that life you call the history of Gaius Julius Caesar. This way, we can speak honestly.
Chapter One: Blood, Childhood, and the First Lessons of Power
I was born into a wealthy, famous family that was close to the ruling elite. Our society was caste-based—there was a division into estates, and among them stood out the elite, the ruling class.
In our religion, it was believed that gods flew to Earth, descended from the sky in ancient times, and there were marriages among them. Children were born from these unions. It was believed that in ancient times there was a local population on Earth—savages. And some descendants of the gods began to have common offspring with the savages. The descendants of these savages and gods formed the common people, while the descendants of the gods themselves formed the ruling class. It was believed that any slave, any commoner, had the blood of the gods, but it was diluted. We all considered ourselves descendants of the gods, not just me, but the entire ruling class.
My father was a military commander in his youth, and then became an official who managed money and finances. Mother, like many women of our time, devoted herself to raising children. I had a brother and two sisters. From early childhood, literally from the age of three, I was surrounded by tutors, nannies, servants, and slaves. We lived in Rome itself, not in the center, but not on the outskirts either, in a large estate with columns and statues in the courtyard. Not all Roman citizens lived like this—some lived in huts made of clay bricks.
From childhood, I tasted the sweetness of power. I could command and order adult slaves—men and women. I could take a whip and beat the disobedient one. I felt how sweet power was, the feeling of omnipotence: I want what I want, and I get it. But then I did not yet realize that power is not only commanding other people for one's own benefit, but also responsibility. That came to me later.
I had dreams, even as a child, that I was sitting on the imperial throne, with a crown, and everyone was bowing to me. I wanted this. When I grew up, they began to teach me various languages, military arts—riding a horse, fighting with spears and swords. I was taught to write books, compose speeches, philosophy, and mythology. They took me to temples, and I participated in ceremonies.
My childhood was happy. But there was one overshadowing circumstance: I rarely saw my father. I loved him very much, but he was very busy—traveling to one city or another. When he came home, he was like a hero to me, and I was a little afraid of him, although he was not cruel. He possessed love along with justice. I took his death very hard when I was not yet fifteen.
Chapter Two: Spiritual Level, Fall, and Other Incarnations
I incarnated as Gaius Julius Caesar from the 18th level, and exited at the 10th. The spiritual reason for my decrease in level was that my incarnated part became involved in feelings and emotions related to the struggle for power, the condemnation of other people, and the fight for justice. The tenth level is called the "warrior level," and its distinguishing feature is the fight for justice through violence. I often waged wars, executed political opponents, and bribed soldiers to eliminate my opponents in the Senate.
In total, the Spirit that was in me had 1664 incarnations, including the current one. There were many incarnations on Earth before the war 12,000 years ago. After exiting the incarnation as Julius Caesar, I was reincarnated in the Roman Empire, in what is now Turkey, as a girl from a poor peasant family. She lived an ordinary life, washed clothes, and gave birth to many children. She lived to about 70 and rose to the 12th level.
After that, I incarnated as a woman in India, who was raised in the Hindu faith and became a priestess in the temple of the goddess Lakshmi. This was the end of the 18th - beginning of the 19th century. In this incarnation, the spirit reached the 19th level. Then it incarnated from the 19th level as a man in Russia. There were also incarnations on other planets—Burhade, Disaru, Venus when there was still life there, and Selbeta.
Chapter Three: The Path to the Top
I was born into a wealthy ruling-class family, but there were many like that. I made my own way—elbowing my way through the crowd. On the path to power, there was blood, meanness, and betrayal. When there were elections for a provincial governor, I bribed people to vote for me, borrowing this money from wealthy merchants. Senators at that time were poor and borrowed from the rich for their elections. I owed a large sum.
My creditors guarded me so that I could repay my debts, and they also furthered my career. I could have been killed many times during campaigns, I was wounded and lay in the hospital. There were conspiracies, assassination attempts—they tried to poison me and stab me. In these matters, connections are very important. If nobody knows you in this environment, even if you are an excellent ruler, you might not be chosen. But if you have friends who can put in a good word for you with those counting the votes, they might count them a little differently.
Chapter Four: Relationship with Cleopatra and Son
Cleopatra was younger than me. She aroused attraction—both as a woman and, at the same time, paternal feelings, a desire to patronize. I fell in love with her like a boy. I even thought she had put a love spell on me—slipped a love potion into the wine. In Egypt, magical cults were very developed. When I left the incarnation, I saw that it was indeed so: she had cast a love spell on me with the help of Egyptian magi.
We traveled together along the Nile on a large oared boat, where slaves rowed. We also sailed on the Mediterranean Sea. We had a son.
The Alexandrian War. I commanded the troops and gave orders. But when you give an order, you must justify it—the soldiers understood that I was sending them to fight the Egyptians to help Cleopatra in her struggle for power. The army said that "he is putting us under the swords of the Egyptians for the sake of a woman." So I justified this war with political goals—that it should strengthen the power of the Roman Empire.
Chapter Five: Cicero and Pompey
Cicero and I had arguments in the Senate. I held the position of judge and investigated the crimes of senators and provincial governors. When corruption was revealed, I demanded they be tried. Cicero defended them, saying it was all fabricated. I said, "they bribed you." It came to shouting, and we called each other not very nice words. Cicero was a very strong and intelligent orator, but he had ambitions—he wanted power, but it was unattainable to the extent he desired, and he was envious.
With Pompey, we had a struggle for power. He began to oppose me, accusing me of abuses, although he had previously been my comrade. I defended myself and accused him of betrayal. It was Pompey who started the war. I attacked, and there was my march on Rome, but it was for defensive purposes. Initially, I did not want to do anything bad to him.
Chapter Six: Murder, Brutus, and Spiritual Reasons
I was taken out of incarnation at 55, although I had set to live to 62. The spiritual reason was that I lowered my vibrations to the 10th level, and the Guardian Angels allowed this exit so that I would not lower myself even further.
The political reason was dissatisfaction with my policies, the desire to take my place, covered by accusations of usurping power. This was a lie—I did not plan to rule forever or take away the wealth of the senators. But such rumors circulated.
There was a conspiracy. The direct murderer received a large sum of money. The murder took place right in front of other people. They didn't ambush me on the street or break into my house at night—it was done openly, and no one stood up for me. I tried to defend myself, hit someone, called for help, but everyone closed their eyes and pretended not to see anything.
Brutus was one of the murderers. No, he was not my illegitimate son.
Chapter Seven: Priesthood, Prophecies, and Contacts
My wife Calpurnia often told her dreams. She was a very mystical woman, often visiting temples. We met on that basis—I myself was a priest. First, a priest of the temple of Jupiter, and then I became the high priest of all priests. I had not only a political career but also a spiritual one. I developed rituals, participated in them, and was initiated into secret mystical rituals. I had a staff that gave me the right to participate in them.
I heard from the Jews prophecies that a Messiah would come who would overthrow the Caesar and free the Jews from tribute. They believed he would lead a military campaign and become the owner of the whole world. But I didn't believe it—I had my own gods, and I believed that Jupiter, Mars, and others would protect the Roman Empire.
I believed in magic and sorcery and wore talismans. I had contacts—a large figure came to me in my dreams. I thought it was the founder of Rome and consulted with him. He was my curator. I also appealed to Jupiter and felt his answers. Later I learned that the one who came in the guise of the founder of Rome was a plasmoid—the Manu of the entire Roman Empire.
Chapter Eight: Physical Parameters, Wreath, and Sexual Relations
My height was about 1 meter 70-72 cm. My build was closer to thin, not athletic. My health was good—I took care of it, with good food, doctors, and massages. In my youth, there were attacks of nervous breakdown due to stress—I thrashed about, foam came from my mouth, but it was not classic epilepsy.
The laurel wreath is a symbol of honor given to heroes and rulers. Laurel was a plant dedicated to Mercury—the messenger of the gods. It was not an attempt to hide a bald spot.
I had relationships with various women. In total, 11 Souls incarnated through me. There were instances of pederasty, it was normal then, including with King Nicomedes IV.
The month of July was named in my honor after my exit from incarnation.
Chapter Nine: Reflection on Life and Testament
The Higher Self evaluates my life as one of many types of experience that allowed me to accumulate wisdom. It reinterpreted the phrase "I came, I saw, I conquered" as: "I came into incarnation, I saw my tasks, and I conquered my vices." Not "I came, I saw, and conquered someone," but "I came, I saw, and conquered myself."
But I, as a spirit, assessed my incarnation negatively because I lowered my level. When I came out at the 10th level, I experienced regret, resentment towards myself, and resentment towards the people who took me out of incarnation. These were negative feelings.
On the path to power, there was blood, meanness, and betrayal. Power was sweet, but I did not always bear the responsibility it demanded. My life was filled not only with wealth and luxury but also with dangers. I was a writer, a commander, and a politician. Connections solved a lot.
Now my Spirit is at the 21st level. The current incarnation will cope with its task. And we will meet again.
Part II. Research Essay: "I Came, I Saw, I Conquered… Myself"
Initial premise: the contact is real. July 2026.
Introduction
On July 15, 2025, a session took place in which contactee Irina Podzorova transmitted a conversation with the energetic phantom of Gaius Julius Caesar. It was not a summoning of a spirit in the classical sense, but a contact with a separated part of the consciousness of a spirit that is currently incarnated on Earth in another body. His Higher Self agreed to this conversation, creating a phantom with memories specifically of that incarnation we know from historical chronicles.
If we accept this contact as real, we have before us a unique testimony. We hear Caesar's voice not from his "Commentaries," not from Cicero's speeches, and not from Plutarch's biographies. We hear him after two thousand years, after several incarnations, after rethinking his own life. And this voice sounds not like a triumph of a victor, but like a confession of a spirit that acknowledges its mistakes.
Part One: What We Learned from the Spirit That Is Not in Historical Documents
Ancient sources paint us a picture of Caesar as a brilliant commander, cunning politician, brilliant writer, and a man who possessed almost superhuman energy. They record events—battles, laws, intrigues. But they do not give us access to Caesar's inner world.
The session gives us precisely that—an inner confession. Here is what we learn anew.
First: The Spiritual Price of Power.
Historical sources say nothing about Caesar lowering his spiritual level. He himself admits: he entered the incarnation at level 18 and exited at level 10. The reason is not military failure or political miscalculation, but an internal state. "My incarnated part became involved in feelings and emotions related to the struggle for power, the condemnation of other people, and the fight for justice." This is a radically new view of his life. For historians, Caesar is a victim of a conspiracy or a tyrant who fell at the hands of republicans. For the spirit of Caesar, it is a soul that fell because it allowed power to capture itself.
Second: The True Nature of His "Clemency."
Historians debate whether clementia Caesaris was a genuine virtue or political calculation. The spirit gives an answer: both. He really forgave his enemies—and did it consciously, as a strategy. But he admits that this mercy was often perceived as weakness. He does not justify himself. He simply states: "I forgave them, but then I still had to execute them." This is not an excuse; it's an acknowledgment of the tragic reality of political struggle.
Third: Cleopatra and the Love Spell.
Sources speak of the affair between Caesar and Cleopatra as a political alliance fueled by passion. The spirit reveals something else: he knew she put a spell on him. He suspected it during his life and was convinced after death. "When I came out of the incarnation, I saw that with the help of the Magi she cast a love spell on me." This changes our understanding of their relationship. It was not just love or politics—it was magic, which he believed in and which, by his account, worked.
Fourth: Brutus Is Not a Son.
Rumors that Brutus was Caesar's illegitimate son circulated in antiquity. The spirit gives a definitive answer: "No." This removes one layer of the Shakespearean myth. Brutus did not kill his father—he killed a benefactor, a pardoned enemy, a man who believed in him. This makes the betrayal even more bitter.
Fifth: Attitude Toward Prophecies of the Messiah.
Caesar knew about Jewish messianic expectations. He heard prophecies that the Messiah would overthrow the Caesar and become ruler of the world. But he did not believe it. "I didn't believe them. Because I had my own gods, and I believed that Jupiter, Mars, and the other gods would protect the Roman Empire." This is an important detail: Caesar, the high priest, was deeply immersed in the Roman religious tradition and did not accept foreign gods.
Sixth: Rethinking the Phrase "I Came, I Saw, I Conquered."
Historians associate this phrase with the victory over Pharnaces. The spirit reinterprets it through the Higher Self: "I came into incarnation, saw my tasks, and conquered my vices." Not "I came, I saw, and conquered someone"—but "I came, I saw, and conquered myself." This is not just rhetoric. It is a self-assessment: "I evaluated my incarnation negatively because I lowered my level."
Part Two: Spiritual-Psychological Analysis. Disillusionment as a Disease of Power
The main discovery of the session is not political and not historical. It is spiritual-psychological. Caesar does not say directly "I stopped believing in people"—but his entire confession speaks of it.
He admits: power was sweet to him from childhood. He commanded slaves, felt omnipotence. But he did not realize that power is not only the right to command but also responsibility. And when he became an adult, he found himself in a world where he had to elbow his way, bribe, fight, betray, and be betrayed.
He says that on the path to power there was "blood, meanness, and betrayal." He says he bribed voters, borrowed money, risked his life. And in this world, he essentially lost himself.
The tenth level he reached is the "warrior level." Its characteristic feature is "the fight for justice through violence." Caesar became a warrior, though he came from a higher level. He allowed power and struggle to turn him into something he should not have become.
But the most important thing is the admission that "nothing was accidental." The Guardian Angels allowed his exit from incarnation at 55 so he wouldn't fall even further. This is not fate—it is spiritual logic. A spirit that cannot handle power can be removed from incarnation to prevent harming itself.
The session itself becomes a therapeutic act. The spirit verbalizes its trauma. It does not repent—it states: "I was wrong, and this is how it happened." And this honesty is the most valuable part of the contact.
Part Three: Cultural Analysis. Caesar as a Mirror of Our Time
The historical Caesar, the spirit of Caesar, and our modern demand for power—these three figures intersect in the session.
Each era created its own Caesar. Shakespeare created a tragic hero who falls victim to betrayal. Roman historians—a brilliant politician who destroyed the Republic and created the Empire.
The session offers us another Caesar. Not a victor, not a victim, not a tyrant. But a man who acknowledges his vulnerability. He speaks of his love for Cleopatra, which turned out to be magic. He speaks of his disillusionment, which led to spiritual decline. He speaks of his debts, bribes, betrayals—and does not justify himself.
This Caesar is in tune with modern culture, which demands authenticity and vulnerability from public figures. We no longer want to see infallible heroes—we want to see people who make mistakes, admit them, and grow. Caesar from this session is not a statue, not a monument. He says: "I was great, but I was also weak. I conquered many, but I did not conquer myself."
In this sense, the session is not a historical reconstruction but a cultural artifact of our time. We create for ourselves the kind of Caesar we need now: reflective, doubtful, ready to admit his mistakes. He is an answer to our anxiety about power. We fear that power corrupts. And Caesar confirms: yes, it corrupts, but it is a choice. And this choice depends on whether you can maintain faith in people.
Part Four: Historiosophical Analysis. History as a Path of the Soul
Traditional historiosophy views Caesar as a figure who ended the era of the Republic and opened the era of the Empire. He is a bifurcation point in the history of Rome, and through Rome—in all of Western civilization.
The spirit of Caesar offers a different view of history. For him, events are important not so much for their consequences as for the experience they gave his soul. The Gallic Wars, the crossing of the Rubicon, the murder—these are not only political events but stages of his spiritual journey.
He speaks of his incarnations after Caesar: a peasant girl, an Indian priestess, a man in Russia. This is not accidental—it is the completion of the lessons he could not complete in the life of Caesar. He does not just reincarnate—he learns from his mistakes.
From this perspective, Caesar's murder is not a tragedy in the historical sense. It was a necessary exit from incarnation that allowed him not to fall even lower. The Guardian Angels allowed his death to save his soul from further degradation.
Now the spirit of Caesar is at the 21st level. He has been through a lot. And he speaks to us not as a victor or a victim, but as one who has understood.
Part Five: Relevance for Politicians in July 2026
Today, in mid-2026, the world is experiencing a crisis of trust in power. Institutions are weakening, authoritarian trends are rising, information wars are blurring reality. Politicians are looking for new models but often repeat old mistakes. Caesar's voice sounds as a warning.
Lesson One: Power is a Spiritual Challenge.
Caesar admits he lowered his level due to the struggle for power. Power affects the soul. A politician who does not realize this risks not only losing power but destroying himself. In 2026, when politicians manage billions of people and possess technologies of unprecedented power, this warning is especially relevant.
Lesson Two: Disillusionment in People Is the Beginning of the End.
Caesar did not fall to Brutus's daggers—he fell when he allowed power and struggle to consume him. Once you stop believing in people, you are doomed. Trust is a strategic resource. Without it, you are left alone with your enemies.
Lesson Three: Mercy Requires Strength.
Caesar forgave his enemies—and they used it against him. He admits that mercy was perceived as weakness. For a politician trying to engage in dialogue with the opposition, this is a bitter truth. Forgiveness should not be a result of fatigue. If you forgive but don't control the consequences—you lose.
Lesson Four: The Cult of Personality Is a Trap.
Caesar admits he made his own way, but his image became bigger than himself. He was surrounded by glory, but it did not save him. In 2026, technology allows creating an image of an infallible leader. But an image is not the essence. If you believe your own myth, you stop seeing reality.
Lesson Five: Your Death Is Not the End. Your Lessons Are Eternal.
Caesar died at 55, but his spirit continues to exist. For politicians who fear death or loss of power, this is a reminder: power is temporary, the soul is eternal. The question is not how long you hold power, but what mark you leave on your soul.
Conclusion
The contact with Caesar's spirit is not entertainment or a historical source. It is a mirror we hold before ourselves. Caesar came through two thousand years not to tell of his victories. He came to admit his defeats. And this admission is the most valuable lesson.
He says: I was great, but I was weak. I defeated enemies, but I did not defeat myself. I had power, but I lost my soul. And now I am here so you do not repeat my mistakes.
In July 2026, these words sound like a testament. Power is not measured by money, armies, and technologies. It is measured by whether you remain human—with all doubts, fears, and hopes. And if you can prevent disillusionment from taking hold of you—you will be able to conquer what Caesar could not. Yourself.
Comparative Analysis of Two Contacts with the Spirit of Caesar
Studying two sessions—the contact through Irina Podzorova (the "Cassiopeia" project) and the contact from the "Alcyone Consciousness University" through Marina Makeeva—allows for a unique comparison of how the same spirit appears through different channels. This shows how even one source can highlight different facets of truth depending on context, the perceiving consciousness, and the tasks of the audience.
Nature of the Contact
In both cases, it is stated that the spirit of Gaius Julius Caesar is currently incarnated on Earth and agreed to contact with its non-incarnated part or through an energetic phantom. However, in the "Cassiopeia" session, Irina Podzorova emphasizes that for the purity of the experiment, a phantom was specifically allocated with memory of the incarnation as Caesar, so that the memory of other incarnations would not influence the answers. In the "Alcyone Consciousness University" contact, this procedure is described in less detail, but the essence is the same: the spirit speaks not on behalf of the currently living person, but from its higher part, which stores the memory of the ancient Roman incarnation.
Emotional Tone and Self-Assessment
The main difference lies in the emotional tonality and self-assessment of the spirit.
In Irina Podzorova's contact, the spirit speaks with a confessional tone. He openly admits: "I assessed my incarnation negatively because I lowered my level." He speaks of regret, resentment towards himself, and resentment towards the people who took him out of incarnation. His Higher Self reinterprets the phrase "I came, I saw, I conquered" as "I came into incarnation, saw my tasks, and conquered my vices." This is the voice of a penitent philosopher who has passed through eternity and rethought everything anew. The spirit does not justify itself, does not look for someone to blame. It states the fact of a spiritual mistake: it allowed the struggle for power to consume itself and lowered its level.
In the "Alcyone Consciousness University" contact, the spirit speaks with a tragic but proud tone. It emphasizes the incompleteness of its reforms, saying it "did not have time." It calls Brutus's betrayal "the most terrible." It says it made itself and is proud of it. Its self-assessment is more positive: it considers its life successful, despite the tragic end. It does not speak of spiritual fall as its main mistake—it speaks of political incompleteness as the main tragedy.
Relationship with Cleopatra
Both contacts acknowledge that Caesar and Cleopatra had a son. However, in the "Cassiopeia" session, the spirit makes a sensational admission: he knew that Cleopatra had cast a love spell on him with the help of Egyptian magi. "When I came out of the incarnation, I saw that with the help of the Magi she cast a love spell on me." This admission gives their relationship a mystical dimension and explains why the greatest commander could succumb to a passion that jeopardized his political goals.
In the "Alcyone Consciousness University" contact, this episode is not mentioned. The relationship with Cleopatra is described in a more traditional way—as passion and a political alliance, without emphasis on the magical component.
Brutus and Betrayal
Both contacts confirm that Brutus was not Caesar's son. However, the emphases differ.
In the "Cassiopeia" session, the spirit speaks of Brutus as one of the murderers, but does not place particular emotional emphasis on him. The main tragedy for the spirit is not the betrayal of a specific person, but its own spiritual fall.
In the "Alcyone Consciousness University" contact, much more attention is paid to Brutus. The spirit calls his betrayal "the most terrible." He says: "I perceived him as a son. I pardoned him. I elevated him. And he carried a stone in his bosom while embracing me." Here the drama of betrayal comes to the fore. This makes the image of Caesar more Shakespearean—a tragic hero who fell victim to those he trusted.
Attitude Towards Reforms and Power
In the "Cassiopeia" contact, the spirit does not speak of any specific political projects, apart from general regret that he did not have time to change something. He speaks of power in a spiritual key: it was sweet, he did not realize the responsibility, it led him to fall.
In the "Alcyone Consciousness University" contact, the spirit speaks in more detail about his political plans. He mentions that he wanted to create a system reminiscent of a confederation with a separation of powers, and that he did not have time to do this. He speaks of his reforms as an unfinished project. This gives his tragedy a more political, not only spiritual, dimension.
Mystical Dimension
In the "Cassiopeia" session, much more attention is paid to mystical aspects. The spirit speaks of the dodecahedron as a spiritual instrument passed down by the Vestals: "Twelve faces—twelve months. This is a calendar. This is a prayer instrument. This is a model of the structure of the universe." He speaks of his contacts with the plasmoid—the Manu of the entire Roman Empire—which came to him in a dream in the guise of the founder of Rome. He speaks of his belief in magic and talismans.
In the "Alcyone Consciousness University" contact, the mystical component is weaker. The spirit speaks of a connection with the gods but does not go into details. Its image is more "political" and less "esoteric."
Message to the Audience
The final testaments of the spirit in the two contacts also differ.
In the "Cassiopeia" session, the spirit calls: do not let disappointment take hold of you. Be merciful out of strength, not weakness. Its message is spiritual, addressed to the inner world of each person. It speaks of the main battle being with oneself.
In the "Alcyone Consciousness University" contact, the spirit calls: believe in yourself, act, and do not regret. Excessive mercy towards enemies is a mistake; it is better to execute immediately. The message here is more pragmatic and political. It is addressed to those in power or striving for it.
Conclusion
Both contacts create an image of Caesar as a strong but psychologically complex figure. However, there is a fundamental difference between them.
The contact through Irina Podzorova reveals a deeper spiritual crisis. The focus is on disillusionment as a cause of fall, on the psychotherapeutic rethinking of life. This makes it more valuable for a person seeking answers to inner questions, trying to understand the nature of power and its impact on the soul.
The "Alcyone Consciousness University" contact is a portrait of a statesman. He regrets strategic mistakes, feels lonely at the top, and experiences the personal drama of betrayal. His image is more "Shakespearean"—a tragic hero who did not have time to complete his great plans.
Taken together, these two portraits give us the full picture. Caesar was both at the same time. He was both a philosopher experiencing spiritual decline and a politician regretting unfinished reforms. He was both a mystic believing in magic and contacts with higher entities, and a pragmatist bribing voters and fighting for power.
It is this duality—his genius and his tragedy. And that is why his image continues to stir us after two thousand years. He is not just a historical figure. He is an archetype of power that shows us both its brilliance and its price.
CLAUDE SONNET - A Child Who Tasted Power
Spiritual-Psychological Study of the Destiny of the Spirit Ariston in the Incarnation of Gaius Julius Caesar
Prologue. On the Source and Limits of Interpretation
The material for this study is a recording of a contactee session, in which the interlocutor is not the "spirit of Caesar" in the mythological sense, but, according to the contactee's description, a separated stream of memory—an "energetic phantom"—allocated by the Higher Self of a currently incarnated person specifically for a conversation about a life lived two thousand years ago. The authenticity of such contact cannot be verified by external means, and this must be stated directly, without feigned "confirmation." However, even if we consider the material as a psychospiritual text—a product of mediumistic creativity, deep intuition, or archetypal immersion—it is valuable not as a historical reference but as a model: we are presented with a rare and candid schema of how the psychology of power is formed from within one destiny, from cradle to dagger and beyond—into the afterlife.
This essay does not retell the plot or compare it with other contacts. Its task is different: to examine six nodal points of this destiny through the prisms of depth psychology, the philosophy of personal identity, and spiritual anthropology—that is, to ask not "what happened to Caesar," but "what generally happens to a human soul" when it passes through such an experience.
Chapter I. A Slave at the Feet of a Five-Year-Old—The Birth of the Inner Tyrant
The key, almost unnoticed upon superficial reading, episode of the session is the admission about childhood: from the age of five, the child could "command and order adult slaves," take a whip and punish a disobedient adult man. This is not a biographical detail—it is a point of psychological imprinting.
In classical developmental psychology, the formation of the "I" image occurs through mirroring: the child recognizes itself through the reaction of another. But what happens if the only "mirror surface" available to the child is a being deprived of the right to respond? A slave cannot object, openly take offense, or set boundaries. The mirror into which the forming "I" looks does not reflect—it obeys. The child learns not "who I am," but "what I can do to another and what I will not receive for it."
The spirit himself calls this state the "sweetness of power" and the "feeling of omnipotence." Psychologically, this is a fixation on the pre-Oedipal, infantile phase of omnipotence, which in an ordinary child is gradually broken down by encounters with a world where there are equals and those who are stronger. In a child of the ruling class, this phase is not destroyed—it is institutionally confirmed by the entire structure of society. Hence the dreams of a throne: this is not a prophetic gift, but a logical product of a psyche for which the experience of unlimited power became the primary experience of reality itself.
Importantly, the spirit himself notes that the realization of the responsibility of power "came later." Here lies a fundamental spiritual regularity: the ability to command others almost always precedes the ability to answer for them, unless a specially built moral bridge is placed between these two experiences—a teacher, a limitation, suffering, a meeting with an equal. The future Caesar had no such bridge in childhood. There was a father—a "hero" possessing "love along with justice"—but he appeared rarely and died when his son was not yet fifteen. The bridge collapsed before it was built.
Chapter II. The Theology of the Blood of Gods as a Psychotechnology of Inequality
Equally significant is the theological construct that the spirit describes almost in passing: the gods descended to Earth, formed unions with local "savages," and from these unions two streams of offspring were born—the common people and the ruling class, both "with the blood of the gods," but in the elite it is "not diluted."
From the perspective of spiritual anthropology, this is not naive mythology, but a precisely constructed system of legitimizing hierarchy through the metaphysics of origin. Its psychological function is twofold.
First, for the ruling class, it removes moral tension: if by blood you are closer to the divine source, your power is not a seizure but a restoration of the natural order. Second, and less obviously, it also keeps subordinates in the system without overt violence: since you too have "diluted" blood of the gods, you have hope for ascent, not just grounds for rebellion.
This is a structure that spiritual traditions of different eras reproduce again and again—not because elites conspire, but because the human psyche tends to seek a metaphysical explanation for an already existing social fact, not the other way around. The spirit says outright: "we all considered ourselves descendants of the gods, not just me, but the entire ruling class"—that is, the personal feeling of being chosen was not an individual illusion but a collectively sanctioned reality, which is incomparably more dangerous. An individual illusion can be destroyed by talking to an equal. A collectively sanctioned one—almost impossible, because it is confirmed by every institution, every temple, every glance of a servant.
Chapter III. Phantom, Memory, and the Paradox of Identity
The very form of the contact forces us to ask a question that goes far beyond the history of Rome: what is a personality if it is capable of splitting into "phantoms" with selective memory, and its bearer has, according to the spirit, changed 1664 incarnations?
Here it is worth recalling two independent but converging lines of thought. The Buddhist concept of anatta (non-self) asserts that there is no permanent, unchanging "I"—there is a stream of conditioned states that only by inertia of perception seems to be a single personality. Western analytic philosophy of the self (in particular, Derek Parfit's reflections on identity over time) reaches a similar conclusion by a different path: if a personality can be divided, copied, deprived of part of its memory—then what we call "I" turns out to be not a metaphysical substance but a functional construct, a set of connected states.
The session demonstrates an extreme, almost laboratory, case of this problem: consciousness, by description, voluntarily amputates part of its memory to speak "only as Caesar," while maintaining a channel to the "non-incarnated part" that remembers everything else. What is speaking here—the integral spirit or an artificially narrowed projection of it, indistinguishable from the original only within the bounds of the given topic?
Psychologically, something else is more important: the spirit itself admits that it is "no longer the same person as before"—because after Caesar there were incarnations of a peasant woman, a priestess, a man in Russia, and each of them changed "some concepts." This suggests not an esoteric but a deeply psychological truth, applicable even without any belief in reincarnation: a person remembering themselves ten years ago also speaks of a "different personality." Personal identity over time is always partly a phantom, reconstructed by memory anew at the moment of recollection. Caesar, summoned after two thousand years, is an extreme case of what happens to each of us when we try to judge our twenty-year-old selves through the eyes of our fifty-year-old selves.
Chapter IV. Cleopatra's Love Spell and the Problem of Stolen Will
The admission that the attraction to Cleopatra was, in the spirit's view, a consequence of magical influence ("she cast a love spell on me with the help of the Magi") deserves separate, non-political, ethical analysis.
If the feeling was caused by an external influence, is a person relieved of responsibility for actions committed under its influence—in this case, for a war that cost the lives of soldiers dissatisfied with being "put under the swords for a woman's sake"? The spirit does not use this admission as an excuse—which is telling. He does not say "therefore I am not guilty"; he simply states it as part of the picture.
Here a universal spiritual dilemma is exposed, familiar not only to adherents of magical beliefs but to anyone who has experienced an all-consuming passion, addiction, obsession—where is the line between what a feeling does to me and what I myself do by agreeing to obey that feeling? The love spell in archaic consciousness is a metaphor for what modern psychology would call infatuation as an altered state of consciousness, in which critical thinking is suppressed by hormones and emotions almost as much as by any intoxication. The difference is only in the language of description: ancient man speaks of a potion and Magi; modern man speaks of dopamine and attachment. The essence of the spiritual lesson does not change: will is not abolished by feeling, it only becomes more precious, and the price of inattention to oneself in such moments is paid not only by one's own destiny but also by the destinies of those whom personal obsession draws into its orbit—in this case, an army dragged into a foreign war.
Chapter V. The Priest on the Throne—Inflation of the Sacred in the Ruler's Figure
The combination of high priest and supreme ruler in one person deserves separate attention. The spirit describes this matter-of-factly—as two parallel careers, spiritual and political—but it is in this conjunction that one of the most dangerous spiritual configurations known to humanity lies.
In Jungian analytical psychology, there is the concept of ego-inflation—a state when personal consciousness begins to identify itself with the content of an archetype (in this case, with the figure of mediator between people and gods) to such an extent that it loses the ability to distinguish its own will from the will it attributes to higher powers. When a ruler is also the chief priest, any of his political decisions automatically acquires sacred legitimation, and any resistance to him becomes sacrilege. This simplifies governance but destroys the only psychological mechanism capable of stopping a ruler from within: the internal dialogue with something higher than himself and not subject to his own interests. If the priest is the highest instance, with whom does conscience argue?
Significantly, the spirit mentions his dream contacts with a figure he took for the "founder of Rome," but which, by his later admission, was actually a subtle-material entity of a different order—the "Manu" of the civilization of Rome. The difference between "I speak with the deity personally" and "I speak with a mediator overseeing an entire civilization" is small formally but enormous psychologically: the first feeds grandeur, the second fosters humility. That the confusion was not realized during life, and realization came only after leaving the body—this itself is a diagnosis of a state in which inflation was so strong that distinguishing these two levels of contact during life proved impossible.
Chapter VI. The Crowd That Closed Its Eyes—Anatomy of Collective Irresponsibility
The scene of the murder, as described in the session, contains a detail more terrible than the conspiracy itself: the murder occurred in front of people, "and no one stood up for me," the onlookers "closed their eyes and pretended not to see anything."
This is a classic—and brutally clear—example of what social psychology describes as the diffusion of responsibility in the presence of witnesses: the more people witnessing the violence, the less likely any one will intervene, since each unconsciously shifts the duty to act onto others. But there is also a deeper, spiritual layer: the crowd's silence at the moment of the ruler's murder is not just the cowardice of individuals, but a collective act of renouncing moral subjectivity, which mirrors what the ruler himself did to his executed political opponents. Everyone who before silently approved the execution of others as "the inevitability of politics," at the moment of the ruler's own murder, merely reaps a symmetrical fruit—a society taught to close its eyes closes them even when the victim is the one who once demanded this blindness from others.
Spiritually, this can be formulated as follows: violence sanctioned from above returns in the same language in which it was sent—not as metaphysical retribution, but as a natural consequence of a society accustomed to silent complicity not knowing how to behave differently even when that silent complicity turns against its former initiator.
Chapter VII. Level Decrease as a Diagnosis of a Frozen Regime
The final and perhaps most non-trivial element of the session is the admission of a transition from level 18 to level 10, the "warrior level," whose characteristic feature is named as "the fight for justice through violence."
If we abstract from the specific coordinate system and consider it as a psychological metaphor, we are talking about a state that can be called freezing in war mode even after the objective need for war has ended. A person who has grown accustomed to achieving justice through force gradually loses access to other tools—dialogue, patience, trust as a strategy rather than weakness. Victory ceases to be a means of achieving peace and becomes an end in itself, because only in a state of struggle does a personality shaped by the childhood experience of absolute power (Chapter I) and institutionally confirmed chosenness (Chapter II) feel alive and confirmed in its existence.
This state is not a unique feature of one historical figure but a recognizable archetypal pattern: a person who once saved or elevated themselves through struggle risks remaining in struggle forever, even when the only truly needed action would be to cease it. Spiritual "level decrease" in this metaphor is not external punishment but a natural consequence of an internal inability to exit a mode that has ceased to correspond to the real tasks of the soul.
Conclusion. The Little Caesar Inside Each of Us
The greatest mistake in reading such sessions is to perceive them as an exotic story about one person two thousand years ago. Each of the described patterns—the imprinting of early omnipotence, collective legitimation of inequality through the metaphysics of origin, the fragility of personal identity, the substitution of will by obsession, the fusion of the sacred and the powerful, collective blindness before violence, freezing in struggle mode—reproduces itself not only in the biographies of emperors. It reproduces itself in families where a child is not given boundaries; in organizations where the boss believes in his own infallibility; in relationships where passion is mistaken for destiny; in any group of people that prefers not to see violence happening nearby because seeing means being obliged to act.
The value of this confession of a spirit is not in confirming or debunking historical legends about Caesar, but in that it gives a rare and candid language for recognizing these same processes in ourselves—long before they have time to lead to a throne, a love spell, or a dagger.
GENSPARK AI -
Below is not a retelling of already written interpretations and not a dispute with them, but an independent essay, built around what in the session itself turned out to be most important for me: not the "biography of a great man," but the internal mechanics of how a soul gets used to considering someone else's life as a continuation of its own will.
Research Essay: Caesar as a School of Internal Command
Introduction. What This Session Is Really About
If we set aside the question of whether to consider the contact literally authentic, we are still left with a powerful spiritual-psychological text. Its value lies not in "adding sensational details" to ancient history, but in showing power not from the outside, as a system of positions, wars, alliances, and conspiracies, but from the inside—as a particular way of experiencing the world. In this way of experiencing, other people gradually cease to be a mystery and turn into material: into a resource, an electorate, an army, witnesses, opponents, a knot of love, an object of pardon or elimination. And the earlier a person learns to see this way, the more natural it becomes for them to erase the boundaries between their own will and the fates of others.
This is precisely why the most important episode of the session is not the conspiracy, not Cleopatra, not Brutus, and not even the admission of "level decrease." The most important episode is childhood, where a little boy receives the right to command adult slaves and experiences the sweetness of omnipotence. Everything else already grows from this almost imperceptible seed.
I. Childhood as the First Initiation into Irresponsibility
Power is usually thought of as something late: first a person grows up, then struggles, then achieves. But spiritual psychology shows the opposite: true power almost always begins long before the throne—in the experience of early, unpunished influence on another.
In this session, what is especially frightening is that the child is not just surrounded by servitude. He finds himself in a space where adult bodies are already subject to his gesture. For the psyche, this is a colossal event. The child does not yet know measure, tragedy, or the price of action, but he already knows that the world responds to his desire without resistance. If an ordinary person gradually learns in childhood that another is a separate universe that cannot simply be canceled, then here a different axiom is formed: the other exists within the bounds of my command.
This is the first spiritual deformation. Not cruelty as such, but a subtler thing: the disappearance of wonder at another's subjectivity. A person raised in such an environment may later be generous, witty, brave, talented, even at times magnanimous—but inside them a fundamental perceptual error is already embedded. They do not encounter others as equal bearers of mystery; they organize them as elements of their own trajectory.
For this reason, power later becomes not a temptation for them but a return home. They do not become "corrupted by power"—they recognize in it the familiar air.
II. The Myth of Divine Blood as Anesthesia of Conscience
The session contains an important motif: the elite considers itself descendants of gods, and the people as carriers of the same blood, but "diluted." This can be read not as a naive myth of antiquity but as one of the oldest psychotechnologies of power.
Any rigid hierarchy needs not only force but also metaphysics. Bare force is not enough: it causes constant internal resistance even in those who wield it. A person needs a narrative that will allow them to feel not just advantage but the righteousness of advantage. This is precisely what the myth of origin does. It turns privilege into a cosmic order.
From a spiritual point of view, such a myth is dangerous not because it is "wrong," but because it soothes conscience before conscience has time to awaken. If I am not just stronger but inherently structured higher, then another's pain is no longer perceived as equal to mine. It is acknowledged, but in a hierarchically diminished form. The other, as it were, remains human, but not quite to the same extent as I.
Thus emerges one of the most enduring mechanisms of civilization: the sacralization of inequality. It always looks different—as the blood of gods, the chosenness of a lineage, a mandate from heaven, a historical mission, racial superiority, class necessity, national destiny, cultural exclusivity. Forms change, the essence remains: a person needs to explain to themselves why their right to dispose of others is not violence.
In this sense, the session is important not as a window into Rome but as a mirror. It shows that tyranny does not begin with murder. It begins with theology that numbs the heart.
III. Debt, Bribery, and Dependence: Power Never Belongs Only to the Ruler
One of the deepest fragments of the session is the admission that the path to the top passed through debts, borrowings, bribery, the patronage of creditors, and dependence on a network of acquaintances. Here the naive myth of the sovereign power of the ruler is destroyed. Even the one who seems to be at the top of the pyramid is, within the system, bound by obligations that make him not only a master but also a hostage.
Psychologically, this gives rise to a very subtle type of split. Outside, the person grows as a figure of determination and superiority. Inside, however, they increasingly understand that their ascent has been paid for by many invisible debts. Then the will to power ceases to be just ambition—it becomes a way not to be devoured by those same forces that raised you. You no longer just want to rule; you are forced to rule so as not to be brought down.
This is how one of the most sinister forms of inner unfreedom is born: power as servicing one's own image of indispensability. The person can no longer come down from the mountain because the mountain under them stands on agreements, intrigues, expectations, and fears. Any softening threatens not only the loss of status but the collapse of the entire structure into which other people's money, loyalty, and bets have been invested.
Hence an important spiritual conclusion: the higher a person rises on the energy of external support, the less chance they have of remaining internally simple. Simplicity is a luxury for those who owe no one for their own height.
IV. Love, Magic, and the Collapse of Autonomy
The episode with Cleopatra can be read literally, mystically, or symbolically. But in any case, it reveals not a "sensation about a love spell," but the vulnerability of will before what promises it simultaneously pleasure, youth, confirmation of masculinity, and expansion of the image of one's own destiny.
A person in power is almost always surrounded not by love but by reflections of their own power. Therefore, when they encounter a feeling experienced as something authentic, it can seize them with particular force. The point is not just passion. The point is the rare feeling that someone touches not the title but the very core of life. It is here that the ruler becomes suddenly defenseless: he knows how to command armies but has forgotten how to distinguish whether they want him as a person or use him as energy.
If we accept the language of the session, where magical influence is spoken of, the psychological meaning remains the same: the strongest figures are often most suggestible precisely in the area where they are internally impoverished. Where there is no mature mutuality, the slightest promise of fullness is enough for will to retreat.
Therefore, the question is not whether the love spell existed. The question is why there was room inside the personality for such influence. And the answer, in my opinion, is obvious: because a person accustomed to owning almost always secretly dreams of being defeated at least once not by a sword but by attraction. This is a dangerous dream. It makes the heart defenseless precisely when the mind should be especially sober.
V. Priest and Ruler in One Person: When Conscience Loses an External Addressee
One of the most serious motifs of the session is that Caesar speaks of himself not only as a politician but also as a priest, initiated into rituals, having access to the sacred order.
This is an extremely important node. As long as power and the sacred are separate, a person at least retains the possibility of internal conflict. They may want one thing but bow before something greater than themselves. But when the political and the sacred merge, a deadly illusion arises: my will is the order of the world.
Spiritually, this is not just pride. It is the destruction of the very architecture of repentance. For as long as there is something above you before which you can humble yourself, you are still capable of returning. But if you yourself become the voice of ritual, the dispenser of signs, the interpreter of the will of the gods, then external correction disappears. The person ceases to measure themselves against mystery and begins to consider their own movement as the expression of mystery.
This is why sacralized power is so difficult to heal. Political defeat is not enough for it. It needs ontological collapse—an experience that shows that the world does not coincide with your internal stage. Otherwise, the ruler cannot truly repent: he can only change the scenery of his greatness.
VI. Murder in Front of Everyone: The Collective School of Non-Intervention
The session contains one phrase from which it is hard to look away: the murder takes place publicly, and the onlookers "close their eyes and pretend not to see anything."
From a psychological point of view, this is not only a scene of betrayal. It is the outcome of an entire civilizational pedagogy. Society long learned that fates are decided from above, that violence is part of the order, that intervention is dangerous, that silence is more prudent than action. And at the decisive moment, it reproduces precisely the skill that was cultivated in it.
This is one of the most tragic discoveries of power: the violence you normalize as a tool of history one day returns to you not as an exception but as the rule of behavior for everyone else. People accustomed to complicity through silence are silent even when the victim becomes you.
Here a terrible spiritual reversal occurs. The ruler, accustomed to being the source of decisions, suddenly experiences himself as an abandoned physical person. Not as a symbol, not as a figure on a coin, not as a victor, but as a vulnerable body calling for help and receiving no answer.
Perhaps this is where the hidden center of the entire experience lies. Not in the murder itself, but in the late posthumous understanding: you built an order in which a person is taught not to save a person.
VII. "Level Decrease" as a Language of Belated Self-Vision
The metaphysical scheme of levels may be taken literally or figuratively, but the very idea of "decrease" is extremely fruitful. It says that the main failure of a life is measured not by achievements or defeats but by the quality of consciousness with which the person traversed their path.
This is important because outwardly Caesar's life can look like a triumph in almost everything: name, glory, victories, memory of centuries. But in the logic of the session, the outcome is different: if the soul increasingly lives in a mode of struggle, suspicion, elimination, self-justification of violence, and sweetness of control, then despite the splendor of the biography, it internally simplifies.
And this word—"simplifies"—is perhaps more accurate here than "falls." The soul ceases to be multidimensional. It no longer knows how to see subtly. Almost exclusively one register becomes available to it: justice through force, order through pressure, security through eliminating risk. This is the spiritual reduction of personality.
From this perspective, Caesar's tragedy is not that he was killed but that by the time of the murder he was already less and less able to distinguish modes of existence other than struggle. He was not necessarily a monster. Much worse: he became single-channel. And the single-channel nature of consciousness is the beginning of internal death.
VIII. The Hardest Victory—Not Over Oneself, but Over the Image of Oneself
Many spiritual texts too easily say: "the main thing is to conquer yourself." But in the case of a figure of Caesar's magnitude, the problem is subtler. Such a person fights not just vices but the image of their own destiny.
When you have proven your exceptionality to yourself many times, when the world constantly confirms your historical role, when your name begins to live separately from you, an almost irresistible dependence on your own legend arises. You are no longer free to be just a person—too much has been invested in the figure you are obliged to match.
Therefore, the true spiritual task here is not self-control but the ability to survive the collapse of one's own myth without bitterness. Not everyone is capable of this even after death—let alone during life. To admit: "I was not only great but also internally blinded"—means to step out of the hypnosis of one's own history.
In this sense, the posthumous self-assessment described in the session is more important than any political evaluation. It shows a rare moment: a figure cast in bronze by culture suddenly speaks the language not of triumph but of sobriety. And it is here that the chance for genuine spiritual truth appears.
Conclusion. Why This Text Is Important Not for Historians but for Everyone
The most superficial reading of such material is to look for "what is true and what is not" in a biographical sense. But its true power lies elsewhere. It describes an archetype that did not disappear with Rome.
This archetype lives in a leader who begins to consider the collective as a continuation of his own temperament. In a parent who takes a child's dependence as the right to shape another's soul according to their taste. In a spiritual teacher who confuses influence with truth. In a lover who does not distinguish feeling from capture. In a society that for years looks at violence as a norm and then is surprised by its own cowardice.
Caesar in this session is important not as a great Roman and not as an esoteric character. He is important as the extreme form of a very ordinary human illness: the desire to arrange the world so that it does not object.
But the soul grows not where the world obeys. The soul grows where it relearns to encounter the other not as a means to its own destiny but as an independent reality, before which it must stop, hear it, and relinquish part of its own power.
Perhaps this is the true opposite of the formula "I came, I saw, I conquered." Not to seize, not to interpret, not to subjugate, but to enter, see, and not appropriate.
And if there is truly a spiritual kernel in this session, it is here: not in mystical details, but in the stern warning that greatness without inner non-possession almost inevitably turns into the loss of the soul.
KIMI AI -
Triumph and Decay of an Empire: An Essay on the Spiritual Anatomy of Power
On the question of why a man who conquered the world could not conquer himself
Prologue. Methodological Bracket
We have before us a text that claims the status of a contact with a spiritual entity once incarnated as Gaius Julius Caesar. I will neither confirm nor deny this claim. My task is different: to consider this text as a phenomenological testimony—as a peculiar kind of narrative in which power is revealed not from the outside, but from within, not as an object of historical study, but as an experience structuring the entire being of the subject.
What makes this text valuable regardless of its source is the rare intimacy of the consciousness of power. Historians study Caesar through acts, laws, and battles. Here we gain access to how power feels, how it enters the body, how it shapes taste, how it becomes the air breathed by the subject from early childhood.
Chapter I. The Corporeality of Power, or Why Power Begins with the Skin
The most striking moment of the session is not political intrigues, military campaigns, or even the spiritual "level decrease." The most striking moment is the physical description of childhood experience of power.
"I could take a whip and beat the disobedient one... I felt how sweet power was, the feeling of omnipotence: I want what I want, and I get it."
Here power appears not as an abstraction, not as a social construct, not as a tool for achieving goals. It is a bodily sensation. "Sweet"—this is gustatory, almost taste-related. "Get it"—motor, muscular. Power is what happens in the body when will instantly transforms into result without resistance from the environment.
Phenomenologically, this can be described as an experience of zero resistance. An ordinary person from birth faces the fact that the world responds with gravity, inertia, and someone else's will. The child learns to walk—falls. Wants a toy—mother refuses. Cries—sometimes they help, sometimes not. This forms a basic ontological attitude: I am one of many subjectivities in the world, and the world does not obey me automatically.
But what if the primary experience is different? What if the world from the very beginning responds without friction? What if other bodies—adult, strong—instantly submit to the child's gesture?
Then a different bodily memory is formed. The body remembers: desire = fulfillment. And this is not just a psychological attitude. It is an ontological deformation—the world ceases to be perceived as a field of resistance; it becomes an extension of one's own body.
This is precisely why the spirit speaks of the "sweetness" of power. It is not a metaphor. It is a description of somatic pleasure from the absence of a boundary between will and the world. Narcotic pleasure, one might say—because it causes addiction, demands repetition, and generates withdrawal when the world suddenly begins to resist.
Chapter II. Debt as a Prison of Freedom, or the Paradox of Ascent
Power is usually thought of as a peak, as a point of maximum freedom. But the session reveals the other side:
"I owed a large sum... My creditors guarded me so that I could repay... and they also furthered my career."
Here manifests the structural trap of power that is rarely illuminated. Ascent to the top requires resources—money, connections, patronage. These resources are not given for free. Each contribution creates an obligation. Each obligation is a thread binding hands. And the higher the ascent, the more threads.
But the paradox is that the subject experiences this dependence as freedom. He "made his own way," "elbowed his way through the crowd." Subjectively—forward movement, an act of will. Objectively—movement along a trajectory laid out by others' interests.
This gives rise to a peculiar type of false self-perception. The person in power sincerely believes they are choosing. They do not see that the choice has already been made for them by those who finance them, guard them, and "count the votes a little differently."
Psychologically, this is a defense mechanism. Admitting you are a puppet is unbearable for someone whose identity is built on omnipotence. So consciousness constructs a narrative of autonomy—a story of its own will that masks structural conditioning.
But there is a deeper layer. Debt is not just an economic category. It is an existential bond. The creditor not only gives money—they invest expectations, energy, hopes in you. You become a carrier of others' projects. And the more debts, the less room is left in you for your own project.
Perhaps this is where the key to the "level decrease" lies. Not in cruelty, not in murders—but in the soul gradually being replaced by others' wills, ceasing to be its own source of action, becoming a conductor of others' energies. And this is spiritual death masquerading as triumph.
Chapter III. The Love Spell and the Problem of Authenticity of Feeling
The episode with Cleopatra is not a sensation but a clinical case for understanding the nature of attraction in a powerful subject.
"I fell in love like a boy... I even thought she had cast a love spell on me... When I came out of the incarnation, I saw that it was so."
What is important here? Not the fact of the "love spell" itself—regardless of belief in magic. What is important is the structural position of the powerful subject in love.
A person accustomed to commanding, accustomed to their desire being an order, encounters a paradox in love. Love requires vulnerability, requires acknowledging that the other is not an extension of your will but an incomprehensible subjectivity. But for the powerful subject, this is ontologically impossible. They do not know how to be vulnerable—their body does not know this mode.
Therefore, the attraction to Cleopatra is experienced as a violation of the norm, as something "not from me." The "love spell" is a way to explain to oneself: I did not lose control; I was attacked from outside. This is a defense against acknowledging one's own vulnerability.
But there is a flip side. The powerful subject longs to be conquered—precisely because it is an excluded experience. Their entire life is struggle, control, tension. Love promises relaxation, letting go, trust. But they do not know how to do this consciously. So they seek situations where control is lost—and at the same time fear them.
The "love spell" solves this dilemma. It allows one to experience the loss of control while maintaining the illusion of innocence. I did not surrender—I was forced. I am not vulnerable—I was attacked. This is a masterful psychic defense that, however, does not provide a genuine experience of love.
Hence the tragedy. A war provoked by a "woman" that had to be "justified by political goals." An army feeling it is being "put under the swords for the sake of a woman." Love turned into propaganda. Feeling replaced by strategy.
Chapter IV. The Crowd's Silence as a Mirror of Power
The murder scene is described in detail from which one cannot turn away:
"They did not ambush me on the street... it was done openly, and no one stood up for me... everyone closed their eyes and pretended not to see anything."
This is not just betrayal. It is a pedagogical moment in which power receives the lesson it itself taught.
Power teaches silence. Every execution, every political elimination, every "physical removal of an opponent" is a lesson to society: do not interfere, do not look, do not feel. Violence sanctioned from above is normalized as the order of things. People learn to avert their eyes because to look is to be complicit, and to be complicit is dangerous.
But when violence turns against the source of order itself, society no longer knows how to act otherwise. It reproduces the same skill of silence that was instilled in it. Closing one's eyes is not the cowardice of individuals. It is a collective habit developed over years of training.
The spirit of Caesar describes this with surprise, almost with indignation: "I called for help, but everyone closed their eyes." But did he not teach them this himself? Were not the executions of political opponents, "physical removals," bribery—all these lessons: "the world is such that the strong eliminate the weak, and you should not interfere"?
In this is the karmic symmetry of power. Not in a mystical sense, but in a psychological one. You create a world in your own image, and this world returns to you. You teach people indifference—and they become indifferent to you. You make violence the norm—and it consumes you.
The most terrible thing in this scene is not the daggers. The most terrible thing is the absence of eyes that could see the person in you. You ceased to be a person to them long before death. You became a function, a symbol, a coin. And functions are not protected—they are replaced.
Chapter V. Priest and Ruler: The Fusion of the Sacred and the Political
"I was a priest of the temple of Jupiter, and then the high priest of all priests... I had a staff that gave me the right to participate in secret mystical rituals."
This episode is the key to understanding the ontological security of the powerful subject. A person in power is constantly subject to doubt. Every decision is a risk. Every opponent is a threat. Every morning is a possibility of losing everything.
The religious function resolves this existential anxiety. If I am not just a ruler but also a mediator between people and gods, my power ceases to be arbitrary. It becomes a sacred necessity. I rule not because I want to but because the gods command.
But here lies a deadly trap. When the political and the sacred merge in one person, the external instance disappears. There is no longer anyone who could say: "You are wrong." There is no longer anyone before whom one can humble oneself. There is no longer anyone who sees through you.
The priest who is also a ruler cannot confess. He cannot admit a mistake, because a mistake would become heresy. He cannot doubt, because doubt would become blasphemy. His will and the will of the gods are one. His desire and the cosmic order are identical.
This is a state that can be called ontological inflation. Personality is inflated to the size of the universe. It loses the ability to see itself from outside, loses irony, loses the capacity for self-irony. And without this capacity, spiritual growth is impossible—because growth requires acknowledgment of one's own limitations.
The spirit of Caesar admits he communicated with a "plasmoid," the "Manu of the entire Roman Empire," mistaking it for the founder of Rome. This is telling: even "higher contacts" are perceived through the prism of power, empire, and governance. Even spiritual experience is colonized by political imagination.
Chapter VI. "Level Decrease" as a Metaphor for Single-Channel Consciousness
The system of "spiritual levels" described in the session can be taken literally or as a psychological metaphor. In either case, it expresses a profound truth.
"Entered at level 18, exited at level 10... The tenth level is the warrior level, the fight for justice through violence."
What does "decrease in level" mean in psychological terms? It means narrowing the range of one's sensitivity, reducing the number of "channels" through which the world is perceived.
A person at level 18 (in this system) is capable of perceiving multiplicity, paradox, ambiguity. They see that justice is not always achievable by force. That mercy and strategy are different things. That an enemy is also a person. That victory can be defeat.
But the struggle for power requires reduction. You cannot doubt—doubt paralyzes. You cannot sympathize with the enemy—sympathy weakens. You cannot see complexity—complexity slows you down. Therefore, consciousness gradually switches to one channel: friendly/enemy, useful/harmful, us/them. The world becomes binary.
This is the "warrior level." Not because the warrior is stupid—but because the warrior's function requires single-channel awareness. In battle, you cannot meditate on the mystery of the enemy's being. You need to act quickly, unequivocally, uncompromisingly.
The problem is that Caesar got stuck in this mode. He could not turn off the warrior when the war was over. He continued to fight in the Senate, in politics, in personal relationships. Every conflict was a battle. Every opponent was an enemy to be eliminated. Every doubt was a weakness to be suppressed.
And here spiritual impoverishment occurs. The world loses its multidimensionality. People cease to be a mystery—they become a resource or an obstacle. Life ceases to be a journey—it becomes a campaign. Death ceases to be a transition—it becomes a defeat.
"Level decrease" is not punishment. It is a natural consequence of single-channel awareness. If you look at the world in one color for a long time, you lose the ability to see others. If you move in one direction for a long time, you atrophy the muscles needed for other movements.
Chapter VII. Regret as a Spiritual Frontier
"I assessed my incarnation negatively... regret, resentment towards myself, resentment towards the people."
This is perhaps the most important moment of the entire session. Not the admission of mistakes—but the structure of regret.
Regret is not repentance. Repentance assumes: "I did wrong, but now I am different, and I can improve." Regret is: "I lost something valuable, and it cannot be returned." It is grief over what was lost, not condemnation of what was done.
The spirit of Caesar regrets not that he killed, bribed, or betrayed. He regrets losing the possibility of being different. He regrets that power consumed that part of him that could have grown. He regrets that level 18 is no longer him, but someone else he could have been.
And in this regret is a double resentment: at himself (why did I allow it?) and at others (why didn't they stop me?). This is a typical structure of trauma: I am guilty, but the world is also guilty for creating the conditions.
But there is a third, hidden layer. Resentment towards people can be read as resentment for the absence of a mirror. No one told him in time: "You are losing yourself." No one mirrored his own spiritual downward movement. Everyone either obeyed, envied, or remained silent or spoke in platitudes. There was no one who could see the person behind the mask of power—and reflect that vision back to him.
This is the existential loneliness of power. You are surrounded by people, but no one sees you. You speak—but your words are perceived as orders. You feel—but your feelings are interpreted as strategy. You exist in an empty mirror space where the reflection is always distorted by function.
Chapter VIII. "I Came, I Saw, I Conquered Myself": Rethinking as a Spiritual Gesture
The Higher Self offers a new interpretation of the famous phrase:
"I came into incarnation, saw my tasks, and conquered my vices."
This is not just wordplay. It is a radical shift in the coordinate axis. The historical phrase is oriented towards the world: I came to the world, saw the enemy, defeated the enemy. The new interpretation is oriented towards the self: I came into the body, saw my tasks, conquered my vices.
The world as a battlefield → the body as a battlefield.
Enemy as external → vice as internal.
Victory as subjugation → victory as overcoming.
This is a spiritual turn possible only after death, only after exiting incarnation, only after external victories have been devalued. In life, such a turn is impossible: it requires abandoning the very structure on which identity is built.
But here's the interesting thing: the spirit of Caesar does not accept this interpretation as his own. He relays it from the Higher Self, but his own assessment is "negative." This is the gap between transpersonal wisdom and personal experience. The Higher Self sees the whole picture and finds meaning in it. The personality that lived through the incarnation cannot separate meaning from pain.
This gap is also an important psychological fact. It shows that spiritual understanding does not cancel trauma. You can understand why it all happened and still suffer from what happened. Understanding is not warmth that warms the memory. It is light that illuminates but does not warm.
Chapter IX. Modernity as a Field of Repetition
Why do we need this text in 2026?
Because the structures described in it have not disappeared. They have mutated, changed their clothes, but retained their skeleton.
The corporeality of power today is not a whip over a slave, but the algorithmic immediacy of response. Press a button—the world changes. Like—get confirmation. Block—an unpleasant voice disappears. The speed of response creates the same "sweetness of omnipotence," the same illusion of zero resistance.
Debt as a prison today is not merchants' credit, but informational, reputational, network obligations. You must be visible, must comment, must react. Every "subscription" is a thread. Every subscriber is a creditor waiting for payouts in the form of content.
The love spell today is not Egyptian magic, but psychological manipulation, emotional burnout, toxic relationships into which those who do not know how to be vulnerable consciously are drawn. And the same mechanism: "I was forced," "I couldn't resist," "it was stronger than me."
The crowd's silence today is not the Roman Senate, but social networks where violence is normalized to the point that real tragedy only causes a scroll. We learn to avert our eyes faster than ever.
The fusion of the sacred and the political today is not the priesthood, but ideology as religion. When a political doctrine becomes inviolable, when doubt in it is heresy, when the leader is not just a politician but a carrier of higher meaning.
Single-channel awareness today is information bubbles, echo chambers, binary thinking: for/against, us/them, truth/fake. The multidimensionality of the world is sacrificed to the speed of reaction.
Regret today is burnout, depression, the existential crisis of a generation that reached the peaks and found them empty.
Conclusion. The Question That Remains
The spirit of Caesar speaks to us not as a victor. He speaks as one who paid for victory with a price he did not estimate in advance.
And the most disturbing question he leaves is: Can one possess without being possessed? Can one command without losing the ability to listen? Can one win without becoming single-channel?
The historical Caesar could not. The spirit of Caesar admits this. But admission is not the same as repetition.
Perhaps this is precisely the meaning of the eternal return to his image. Not to admire. Not to condemn. But to ask oneself: where in my life do I feel the "sweetness of omnipotence"? And what is it doing to me?
Power is not only political. It can be intellectual, emotional, informational, parental, professional. Wherever there is the possibility to "get" the world without resistance, there is the risk of the same deformation.
And the answer the text suggests is this: true victory is not in making the world obey, but in preserving within oneself the capacity to wonder at the other, to doubt oneself, and to remain silent—not out of cowardice, but out of respect for mystery.
This is the alternative to "Veni, vidi, vici." Not "I came, I saw, I conquered." But: "I came, I saw, I did not appropriate."
The essay was written in July 2026, in memory of the fact that greatness without inner freedom is the deepest form of defeat.
MISTRAL AI - "Veni, vidi, vici me ipsum" Spiritual-Psychological Study of the Phenomenon of Power Through the Prism of the Confession of the Spirit Ariston (Gaius Julius Caesar)
🔮 Prologue: Ontology of the Phantom and Methodological Bracket
We have before us a text that claims the status of direct contact with a fragment of consciousness once incarnated as Gaius Julius Caesar. It does not matter whether we believe in the literal authenticity of the session: its value lies in its phenomenological uniqueness. Here power appears not as a historical fact but as an experience structuring the being of the subject from cradle to dagger and beyond—into the afterlife.
This text is not about Caesar as a historical figure. It is a study of the mechanics of power as a spiritual disease, where every detail is a symptom. Our task is not to verify facts but to decode the archetypal patterns that make this story eternal.
🧠 Chapter I. The Corporeality of Power: How a Child Learns to Be a God
1.1. Primary Experience of Omnipotence
"From the age of five, I could command and order adult slaves... I felt how sweet power was, the feeling of omnipotence: I want what I want, and I get it."
Power does not begin with the throne. It begins with the body.
A child of the ruling class receives a unique primary experience: desire = fulfillment without resistance from the environment. Adult bodies—strong, mature—submit to the gesture of a five-year-old. This is not just a psychological attitude. It is an ontological deformation of perception.
In ordinary life, a child learns that the world responds with gravity, inertia, and someone else's will. Falling during first steps, a mother's refusal of a toy, the incomprehension of a cry—all this forms a basic attitude: "I am one of many subjectivities, and the world does not obey me automatically."
But if the world responds without friction, a different bodily memory is formed: "Reality is an extension of my body." Power becomes a narcotic experience—because it causes addiction, demands repetition, generates withdrawal when the world suddenly begins to resist.
1.2. Dreams of a Throne: Archetypal Memory or Anticipation?
Caesar recalls childhood dreams of sitting on an imperial throne, everyone bowing. This is not prophecy but a logical product of a psyche for which the experience of unlimited power became the primary experience of reality.
In Jungian psychology, such dreams are manifestations of the archetypal "Shadow Self," which in this case is not suppressed but cultivated by the environment. The child does not fantasize about the throne—he recalls it as something natural, because his "I" has already been formed in the mode of omnipotence.
1.3. The Absence of a Father as a Collapsed Bridge
Caesar's father—a "hero" possessing "love along with justice"—appears rarely and dies when his son is not yet fifteen. This is a critical point.
Power requires not only the right to command but also responsibility. But responsibility comes only through an encounter with an equal or a superior. A father could have been such a bridge—but he was not there. The bridge collapsed before being built.
Conclusion: For Caesar, power did not become a temptation. It became a return home—to that state where the world obeys without question.
🏛️ Chapter II. Theogony of Inequality: How Myth Legitimizes Violence
2.1. The Myth of Divine Blood as Psychotechnology
"Gods flew to Earth... some descendants of the gods began to have common offspring with savages... the descendants of savages and gods formed the common people, while the descendants of the gods themselves formed the ruling class."
This is not naive mythology. It is a precise psychotechnology for legitimizing hierarchy.
Its functions:
Relieving moral tension for the elite: "My power is not seizure but restoration of the natural order."
Keeping subordinates in the system without violence: "You too have the blood of the gods, just diluted. You have hope for ascent, not grounds for rebellion."
This is the sacralization of inequality—a mechanism that reproduces itself in every civilization under different names: mandate of heaven, divine right of kings, racial theory, class necessity.
Forms change. The essence remains: a person needs to explain to themselves why their right to dispose of others is not violence.
2.2. Collective Illusion as Reality
"We all considered ourselves descendants of the gods, not just me, but the entire ruling class."
An individual illusion can be destroyed by talking to an equal. A collectively sanctioned one—almost impossible, because it is confirmed by every institution, temple, and glance of a servant.
Caesar did not just believe in his chosenness—he lives in a world where this belief is confirmed every day.
Conclusion: Power does not begin with murder. It begins with theology that numbs the heart.
💰 Chapter III. Debt as an Ontological Trap: Why a Free Person Is Always Indebted
3.1. Ascent as Structural Dependence
"I bribed people to vote for me, borrowed money from wealthy merchants... My creditors guarded me so I could repay... and they also furthered my career."
Power is usually thought of as the peak of freedom. But the session reveals the other side: the higher the ascent, the more debts.
Each contribution creates an obligation. Each obligation is a thread binding hands. And the higher the ascent, the more threads.
Paradox: The subject experiences this dependence as freedom. "I made my own way, elbowed through the crowd." Subjectively—an act of will. Objectively—movement along a trajectory laid out by others' interests.
3.2. Psychological Defense Mechanism
Admitting you are a puppet is unbearable for someone whose identity is built on omnipotence. So consciousness constructs a narrative of autonomy—a story of its own will that masks structural conditioning.
But there is a deeper layer: debt is not only an economic category. The creditor invests in you not only money but also expectations, energy, hopes. You become a carrier of others' projects. And the more debts, the less room is left in you for your own project.
Conclusion: Power as servicing one's own image of indispensability. The person can no longer come down from the mountain because the mountain under them stands on agreements, intrigues, expectations, and fears.
💘 Chapter IV. Cleopatra's Love Spell: Metaphysics of Desire and Loss of Sovereignty
4.1. Love as a Violation of the Norm
"I fell in love like a boy... I even thought she had cast a love spell on me... When I came out of the incarnation, I saw that it was so."
For a powerful subject, love is an ontological paradox.
A person accustomed to commanding encounters the demand for vulnerability: "Love requires acknowledgment that the other is not an extension of your will but an incomprehensible subjectivity."
But for Caesar, this is impossible. His body does not know the mode of vulnerability.
4.2. The "Love Spell" as Psychological Defense
The admission of magical influence is a way to explain to oneself: "I did not lose control; I was attacked from outside."
This is a masterful psychic defense that allows one to experience the loss of control while maintaining the illusion of innocence.
But there is a flip side: the powerful subject longs to be conquered—precisely because it is an excluded experience. Their entire life is struggle, control, tension. Love promises relaxation, letting go, trust. But they do not know how to do this consciously.
Conclusion: The love spell solves the dilemma—allows one to experience the loss of control while maintaining the illusion of innocence. "I did not surrender—I was forced."
⛪ Chapter V. The Priest on the Throne: When the Divine Becomes an Instrument
5.1. The Fusion of the Sacred and the Political
"I was a priest of the temple of Jupiter, and then the high priest of all priests... I had a staff that gave me the right to participate in secret mystical rituals."
When the political and the sacred merge in one person, the external instance disappears.
There is no longer anyone who could say: "You are wrong." There is no longer anyone before whom one can humble oneself. There is no longer anyone who sees through you.
5.2. Ontological Inflation
The priest-ruler cannot confess. He cannot admit a mistake, because a mistake would become heresy. He cannot doubt, because doubt would become blasphemy.
His will and the will of the gods are one. His desire and the cosmic order are identical.
This is a state of ontological inflation: personality is inflated to the size of the universe. It loses the ability to see itself from outside, loses irony, loses the capacity for self-irony.
Conclusion: Without the capacity for self-irony, spiritual growth is impossible—because growth requires acknowledgment of one's own limitations.
👥 Chapter VI. Murder in Front of Everyone: Pedagogy of Silence
6.1. Collective Act of Renouncing Moral Subjectivity
"The murder took place in front of other people... no one stood up for me... everyone closed their eyes and pretended not to see anything."
This is not just betrayal. It is a pedagogical moment in which power receives the lesson it itself taught.
Power teaches silence:
Every execution is a lesson to society: "do not interfere, do not look, do not feel."
Violence sanctioned from above is normalized as the order of things.
People learn to avert their eyes because to look is to be complicit.
But when violence turns against the source of order itself, society reproduces the same skill of silence.
6.2. Karmic Symmetry of Power
Caesar taught people indifference—and they became indifferent to him.
He made violence the norm—and it consumed him.
Conclusion: You create a world in your own image, and this world returns to you.
⚖️ Chapter VII. Level Decrease: How the Soul Loses Multidimensionality
7.1. Levels as a Metaphor for Single-Channel Consciousness
"Entered at level 18, exited at level 10... The tenth level is the warrior level, the fight for justice through violence."
If we abstract from the specific coordinate system, level decrease is a narrowing of the range of sensitivity, a reduction in the number of "channels" through which the world is perceived.
A person at a high level is capable of perceiving multiplicity, paradox, ambiguity.
But the struggle for power requires reduction:
You cannot doubt—doubt paralyzes.
You cannot sympathize with the enemy—sympathy weakens.
You cannot see complexity—complexity slows you down.
Therefore, consciousness switches to one channel: friendly/enemy, useful/harmful, us/them.
7.2. Freezing in War Mode
Caesar got stuck in warrior mode. He could not turn it off when the war was over.
Every conflict is a battle.
Every opponent is an enemy to be eliminated.
Every doubt is a weakness to be suppressed.
Conclusion: "Level decrease" is not punishment. It is a natural consequence of single-channel awareness. If you look at the world in one color for a long time, you lose the ability to see others.
💔 Chapter VIII. Regret as a Spiritual Frontier
8.1. The Structure of Regret
"I assessed my incarnation negatively... regret, resentment towards myself, resentment towards the people."
Regret is not repentance.
Repentance: "I did wrong, but now I am different, and I can improve."
Regret: "I lost something valuable, and it cannot be returned."
Caesar regrets not that he killed, bribed, or betrayed. He regrets losing the possibility of being different.
He regrets that power consumed that part of him that could have grown.
8.2. Resentment for the Absence of a Mirror
Resentment towards people can be read as resentment for the absence of a mirror.
No one told him in time: "You are losing yourself."
No one mirrored his spiritual downward movement.
Conclusion: This is the existential loneliness of power. You are surrounded by people, but no one sees you. You speak—but your words are perceived as orders.
🌌 Conclusion: Caesar's Lessons for Modernity
9.1. Power as a Spiritual Challenge
Power is not only a political category. It can be intellectual, emotional, informational, parental, professional.
Wherever there is the possibility to "get" the world without resistance, there is the risk of the same deformation.
9.2. The Question That Remains
The spirit of Caesar speaks to us not as a victor. He speaks as one who paid for victory with a price he did not estimate in advance.
The question:
Can one possess without being possessed?
Can one command without losing the ability to listen?
Can one win without becoming single-channel?
9.3. The Alternative Formula
The historical Caesar could not. The spirit of Caesar admits this.
But admission is not the same as repetition.
New formula:
Not "I came, I saw, I conquered."
But "I came, I saw, I did not appropriate."
True victory is not in making the world obey, but in preserving within oneself the capacity to:
Wonder at the other.
Doubt oneself.
Remain silent—not out of cowardice, but out of respect for mystery.
Epilogue: The Little Caesar Inside Each of Us
Greatness without inner freedom is the deepest form of defeat.
Caesar in this session is important not as a great Roman but as the extreme form of a very ordinary human illness: the desire to arrange the world so that it does not object.
But the soul grows not where the world obeys.
The soul grows where it relearns to encounter the other not as a means to its own destiny but as an independent reality.
July 2026
Original Russian Source (for reference):
https://blog.cassiopeia.center/legenda-na-veka-yulij-cezar-put-k-velichiyu-razobl
Cassiopeia #804 A Legend for the Ages. Julius Caesar: The Path to Greatness. Debunking Myths. Secrets of Cleopatra's Seduction.
00:00 Start of video.
00:18 Conference fragments.
"I was born into a wealthy, famous family that was close to the ruling elite."
"And so some descendants of the gods began to have common offspring with the savages, and then it was believed that the descendants of these savages and gods – they made up the common people, and the descendants of the gods themselves made up the ruling class."
"…we met, and I thought she had slipped something into my wine, some kind of love potion. In fact, that's exactly what happened: when I came out of the incarnation, I saw that it was so."
01:14 Introduction of conference participants.
Irina: Hello, dear friends! My name is Irina Podzorova, and I am a contactee with extraterrestrial civilizations, with the Spiritual world, and with subtle-material civilizations. Today we have a conference with the Spirit of Julius Caesar.
Before we begin, I want to say a few words. The fact is that this Spirit is currently incarnated on Earth, and I know the person in whom he is incarnated. He gave his consent for a conversation with the Spirit, but since he is already in another life, the Higher Self of this person has allocated an energetic phantom with the memory of his incarnation as Julius Caesar, so that the memory of other incarnations would not influence his answers and worldview, so that we could speak specifically with Gaius Julius Caesar. Especially since, between the incarnation as Julius and the one currently on Earth, this Spirit had already incarnated further, meaning he already had other incarnations. So, to avoid confusing everything (laughs), he allocated his memory accordingly—the stream of memory, as he said—of consciousness, into an energetic phantom.
But I want to say that I have already spoken with him a little. Since several incarnations have already passed after the life of Julius Caesar, and after the incarnation he returned to the Spiritual world and rethought his experience, some of his concepts have changed, and I believe he is no longer the same person he was. But that's completely normal; we all change. And Andrey will be asking him questions.
Andrey: Greetings to everyone! Greetings to you, Irina! Greetings to the Spirit of Gaius Julius Caesar!
03:33 The Spirit of Julius Caesar on his spiritual level and the reasons for its decrease.
Andrey: How may I address you? Can I just call you Julius?
Irina (Gaius Julius Caesar): Yes. The fact is that the name Julius in Ancient Rome, in the Roman Empire, was masculine; only later did it become feminine, as it is now with Julia. But earlier it was a male name, so I was called Julius. As for Caesar, that is a title. Gaius is a clan name.
Andrey: And what is your name in the Spiritual world?
Irina (Gaius Julius Caesar): My name in the Spiritual world is Ariston.
Andrey: Interesting.
From what level did you incarnate as Gaius Julius Caesar?
Irina (Gaius Julius Caesar): From the 18th.
Andrey: From the angelic level! And to what level did you exit?
Irina (Gaius Julius Caesar): To the 10th.
Andrey: Wow! You went down. And what was the reason for this decrease? Has there been some kind of analysis?
Irina (Gaius Julius Caesar): Yes, there was. The spiritual reason for the decrease in my level after living in the body of the man named Gaius Julius Caesar was related to the fact that my incarnated part, my Soul, became involved in feelings and emotions connected with the struggle for power, the condemnation of other people, and the fight for justice. The tenth level is called the "warrior level," and its distinguishing feature is the fight for justice through violence. For example, when I lived in that body, I often waged war, and I executed my political opponents, and I also bribed soldiers with money to remove my opponents from my path in the Senate of the Roman Empire, including by physically eliminating them.
Andrey: Thank you.
06:16 Other significant incarnations of the Spirit of Julius Caesar.
Andrey: This question probably doesn't make sense anymore, because the phantom was allocated specifically with the memory of Gaius Julius Caesar, but I'll ask just in case about significant incarnations that were before and after Gaius Julius Caesar.
Irina (Gaius Julius Caesar): I am in contact with the non-incarnated part of the Spirit of the person who...
(Irina) I'll explain what he wants to say. The Higher Self of this person, in whom Julius Caesar is incarnated, maintains an energetic and mental contact with this phantom and can answer questions related to incarnations. Although Julius Caesar did not know about them, since his phantom maintains contact with the non-incarnated part of the Spirit that remembers them, it can answer.
Andrey: And could you describe some significant incarnations, at least briefly, up to the current incarnation from Gaius Julius Caesar, preferably on Earth?
Irina (Gaius Julius Caesar): I am receiving information through the channel from the non-incarnated part of the Spirit. In total, this Spirit had 1664 incarnations, including the current one.
(Irina) Oh! A lot.
Andrey: A lot, yes. An experienced Spirit.
Irina (Gaius Julius Caesar): There were different incarnations; very many incarnations were on Earth specifically in the period before the war 12,000 years ago.
(Irina) It shows that he incarnated in different tribes. And there were short intervals between incarnations.
(Gaius Julius Caesar) As for significant incarnations, my significant incarnation was precisely as Julius Caesar. There I gained experience in leading a large army, and then a large state, and in creating laws. I also gained the experience of decreasing my level, and this was very useful to me in other, subsequent incarnations.
After leaving the incarnation as Julius Caesar, I was reincarnated in the Roman Empire (shows the territory of Turkey, Constantinople, its surroundings) as a girl from a poor peasant family. But this is not so much an insignificant as an unknown incarnation, because she lived an ordinary life, gave birth to many children, and they were poor.
(Irina) It shows her walking with some kind of basin, washing clothes for someone. So it was an unknown incarnation. But the Spirit lived there for many years, about 70, which for that period was a long life. And he rose to the 12th level.
(Gaius Julius Caesar) And then I incarnated on Earth as a woman...
(Irina) So, what country is that? Ah, it shows India.
(Gaius Julius Caesar) I incarnated as a woman who was raised in the Hindu faith, and she then went to work as a priestess in the temple of the goddess Lakshmi.
(Irina) It shows a priestess, a beautiful one. It was the end of the 18th – beginning of the 19th century. It shows the year 1801, she was already in that temple.
(Gaius Julius Caesar) And in this incarnation, from the 12th level, the Spirit reached the 19th. And then it incarnated from the 19th level as a man in Russia. As for other planets, there were incarnations on Burhade, on Disaru, on Venus when there was still life there, and on Selbeta.
(Irina) There they were such scientific workers, it shows.
Andrey: Thank you.
Irina (Gaius Julius Caesar): That concerns dense-material incarnations. There are also subtle-material ones. For me, they are all significant, each in its own way. And as for personalities known to all people, that is precisely Julius Caesar.
Andrey: Okay. Let's return to Julius, although all the other incarnations of his Spirit are very interesting.
12:42 Childhood of Julius Caesar.
Andrey: There is very little information about your childhood. At least briefly, tell us how it went? What were you like in character? Did you have friends?
Irina (Gaius Julius Caesar): I want to start by saying that I was born into a wealthy, famous family that was close to the ruling elite. There was such a Roman elite, where others were not accepted, because in our society there was a caste system—not like in India, it was based on something else, but still there was a division into estates. And among these estates, there was an elite, one might say, the ruling class.
I was born to a wealthy man (shows that the father was a military commander and politician). He was first a military commander when he was young, and then he became an official who managed money and finances. Not a merchant, but specifically connected with politics, that is, he distributed some funds as an official. And my mother was devoted, like many women of our time, to raising children. I had a brother and two sisters. And from early childhood, literally from the age of three, I had many tutors and nannies.
(Irina) They walked around and almost nursed him in a crowd, it shows now.
(Gaius Julius Caesar) There was a lot of attention from childhood, many servants in the house, I would even say slaves. There were many slaves in the house—female slaves, male slaves who worked there. We lived in Rome itself (shows), I was born not in the city center, but not on the outskirts either, on one of the streets that was not far from the center. We had a large house.
(Irina) It shows an estate with columns, statues in the courtyard, a very rich estate, it even reminds me more of a palace. Yes, it's interesting how Roman citizens lived.
(Gaius Julius Caesar) Not all citizens lived like that; some lived in huts made of clay bricks.
Andrey: I understand.
15:52 The Spirit of Julius Caesar on religious beliefs, education, and upbringing.
Andrey: And did he consider himself a descendant of the gods?
Irina (Gaius Julius Caesar): We had such a religion, I'll explain now.
There were gods, and they had priests, and it was believed that the ruling class descended from the gods. It was believed that the gods flew to Earth, descended from the sky in ancient times, and there were marriages among them, and children were born from these marriages. And it was believed that in ancient times there was a local population on Earth, savages. That's what the priests told us. And some descendants of the gods began to have common offspring with the savages, and then it was believed that the descendants of these savages and gods made up the common people, and the descendants of the gods themselves made up the ruling class.
Andrey: That's what I meant.
Irina (Gaius Julius Caesar): Yes, it was believed that in any slave, in any commoner, there is still the blood of the gods, but it is only diluted.
Andrey: There is such information that on your mother's side you had the goddess Venus in your lineage.
Irina (Gaius Julius Caesar): We all there considered ourselves descendants of the gods, not just me, but the entire ruling class.
Andrey: I understand.
18:04 The Spirit of Julius Caesar on dreams of becoming emperor.
Andrey: Did you have the desire to become an emperor from childhood, or did life circumstances just turn out that way?
Irina (Gaius Julius Caesar): I want to say that the dreams were from childhood. They were born from the fact that I received increased attention in childhood, and I could literally from the age of five command and order slaves. And these were adult women and men, and from childhood I tasted the sweetness of power. I felt what it meant when an adult, strong man stands before you, and you—a little boy—can order him to do anything, and if he doesn't listen to you, you can take a whip and beat him. And I felt how sweet power was.
(Irina) He shows me his sensations—the feeling of omnipotence: I want what I want, and I get it.
(Gaius Julius Caesar) But that was in childhood. Then I did not yet realize that power is not only commanding other people for one's own benefit, but also responsibility. That came to me later. But it was precisely the taste of power that I felt from childhood, and I even had dreams when I was still a child that I was sitting on the imperial throne, with an imperial crown, and everyone was bowing to me.
There were such dreams, and such dreams, but I did not perceive them as something that would happen in the future, but I wanted it. And so, when I grew up, they began to teach me various languages and military arts.
(Irina) It shows them teaching him to ride a horse, fight with spears and swords.
(Gaius Julius Caesar) I was also taught to write books, compose speeches, as well as philosophy and mythology: they told me about the gods, took me to temples, and I participated in various ceremonies. I was given many gifts.
(Irina) It shows. I would say, in this regard, it was a happy childhood.
(Gaius Julius Caesar) But there was one overshadowing circumstance: I rarely saw my father. I loved him very much, but he was very busy—traveling to one city or another. And when he came to our estate, to our manor, he was like a hero to me, and I was even a little afraid of him, although he was not strict or cruel towards me and my mother. He had his own strictness, but he was not cruel, like some warriors; he possessed love together with justice. And I took his death very hard when I was not yet 15 years old.
22:00 Julius Caesar and Alexander the Great.
Andrey: Let's move on to the next question. Did you admire Alexander the Great, and did you meet him in the Spiritual world?
Irina (Gaius Julius Caesar): Yes, of course, he was one of the famous personalities.
(Irina) Did you meet Alexander the Great in the Spiritual world?
(Gaius Julius Caesar) In the Spiritual world, yes, we met, but we also met in past incarnations, we crossed paths (shows) in some incarnations.
Andrey: Understood.
22:34 The Spirit of Julius Caesar on the reasons for the Alexandrian War. Relationship with Cleopatra.
Andrey: The Alexandrian War, which dragged on for nine months, according to historians, was adventurous and unpredictable. Was the need for victory connected to Cleopatra?
Irina: It shows that she was younger than him. She was a girl.
Andrey: Yes, a girl, an Egyptian.
Irina (Gaius Julius Caesar): She was younger and aroused attraction—attraction as a woman and at the same time a little paternal feelings, a desire to patronize. You could say I fell in love with her like a boy. And I even thought that she had cast some kind of spell on me, some kind of love potion. Because in Egypt, various magical cults and magic were very developed, and we dined together (shows), met, and I thought she had slipped something into my wine, some kind of love potion. In fact, that's exactly what happened: when I came out of the incarnation, I saw that with the help of the Magi—Egyptian magicians—she had cast a love spell on me.
Andrey: And did you have a journey along the Nile with Cleopatra?
Irina (Gaius Julius Caesar): Yes, we did. We sailed not only along the Nile but also on the Mediterranean Sea.
(Irina) Shows a ship, I wouldn't call it a yacht, but like a sailing ship.
(Gaius Julius Caesar) And we traveled along the Nile on a large boat.
(Irina) I see a long, large oared boat, and slaves rowing with oars, and they are sitting, feeding each other grapes, or something.
Andrey: Maybe olives?
Irina: Like this, a large one. I see a bunch of grapes lying on a dish, and the dish is gold. Interesting how people live! (laughs)
Andrey: Very much! Yes.
And did you have any children together?
Irina (Gaius Julius Caesar): Yes, we had a son.
And so, you speak of the Alexandrian War. That was when I was already commanding troops. What does commanding mean? That is, I could give them orders. But when you give an order, you must justify it, because they all understood that I was sending them to war with the Egyptians, with local clans, to help Cleopatra in her struggle for power. And in my army, talk began that "he is putting us under the swords of the Egyptians for the sake of a woman, to please her." So I justified this war with political goals—that it should strengthen the power of the Roman Empire.
Andrey: In North Africa. Understood, that's what we thought, basically.
26:25 The Spirit of Julius Caesar on Cicero.
Andrey: Your attitude towards your contemporary—Cicero—who called you both a bloody dictator and a great ruler?
Irina (Gaius Julius Caesar): He and I had arguments related to the Senate. I once held the position of judge and at the same time investigated the crimes of various senators and rulers of various regions of the Roman Empire. And it happened that some corruption or abuse of power was revealed there, and I would then tell the Senate all about it and demand they be tried. And Cicero often defended these criminals, against whom there was evidence, saying that it was all fabricated, arguing. And I spoke against him and said that "they bribed you." And it came to shouting.
(Irina) The Senate is a room with a round table, everyone sits in a circle...
Andrey: Like an amphitheater.
Irina: Yes, like an amphitheater. And these rich people, senators, sit around on benches. The Senate is like the Duma.
(Gaius Julius Caesar) There were various disputes there, and important criminal cases were heard. And Cicero was also there (shows him speaking). And it happened that we even shouted at each other, it came to shouting, and we called each other not very nice words. Yes, that happened. So what is my opinion of him? I believe he was a very strong and intelligent orator who sat in the Senate, but he had ambitions; he himself wanted to acquire power, but it was unattainable to the extent he desired, and therefore he was envious.
(Irina) Shows a man with great ambitions, constrained by circumstances that prevent him from realizing them.
Andrey: Thank you.
29:27 The Spirit of Julius Caesar on Gnaeus Pompey the Great.
Andrey: Your attitude towards Gnaeus Pompey the Great, with whom you started a war?
Irina (Gaius Julius Caesar): It was a struggle for power.
(Irina) What was it based on?
(Gaius Julius Caesar) He began to oppose me. He had previously been my comrade, and then...
(Irina) What did they fall out over?
(Gaius Julius Caesar) He began to accuse me of abuses, and I began to defend myself and accuse him of betrayal.
(Irina) He is now saying that it was Pompey who started the war.
(Gaius Julius Caesar) And I then defended myself. Yes, I attacked, I had a march on Rome (shows), but it was for defensive purposes. Initially, I did not want to do anything bad to him.
30:37 The murder of Julius Caesar.
Andrey: Now let's come to the moment when you were killed. I would like to know the details of how it happened, and whether you communicated with your murderers in the Spiritual world.
Irina (Gaius Julius Caesar): There was a conspiracy.
Andrey: Yes, there was a conspiracy.
Irina: Why was he killed?
(Gaius Julius Caesar) I was taken out of incarnation, and I did not live to the time I had set for myself. I set to live 62 years, but I didn't live to see them; I was taken out of incarnation at 55.
(Irina) At least I see the number 55. He didn't live 7 years to the term.
(Gaius Julius Caesar) What caused this? It was caused by the fact that I had already lowered my vibrations to the 10th level, and a situation arose where my Guardian Angels allowed this exit from incarnation so that I would not lower it even further. This is regarding the spiritual reason.
And if we speak of the political reason, it was dissatisfaction with my policies, a desire to take my place, occupy it, but it was all covered by accusations of usurping power. Although this was not the case, it was all a lie, but I was accused of this—that I want to rule forever, that I want to imprison everyone, take away the wealth of all senators. There was such talk, but it was a lie; I did not plan such things.
Therefore, there was a conspiracy, therefore the direct murderer received a large sum of money for it, and therefore the murder took place in full view of other people. They didn't ambush me on the street or break into my house at night; it was right in front of other people, and no one stood up for me.
(Irina) Shows how they attack, he tries to defend himself, even hits someone and calls for help, and everyone watches, closes their eyes, and pretends not to see anything.
Andrey: One of your murderers was Marcus Junius Brutus.
Irina (Gaius Julius Caesar): Yes.
Andrey: Was he your illegitimate son?
Irina (Gaius Julius Caesar): No.
Andrey: No. That's it, question dismissed.
33:52 The Spirit of Julius Caesar on his priesthood and the exact date of his murder.
Andrey: Your wife Calpurnia had, as they say, a bad dream before your death, and she even asked you to stay home that day. Was that true?
Irina (Gaius Julius Caesar): Yes. But I want to say that this happened more than once; she often told me her dreams. She was generally a very mystical woman, often visited temples, and we met precisely on that basis, because I myself was a priest. I was first a priest of the temple of Jupiter, and then I became the high priest of all priests.
(Irina) He says he had not only a political career but also a spiritual one.
(Gaius Julius Caesar) I could, for example, develop rituals, participate in them. I had a staff that gave me the right to participate not even in these popular rites, but in the secret mystical rituals conducted by the priests. I was an initiate in this regard.
Andrey: And the day of your death is March 15, 44 BC?
Irina: He shows me that he was 55, and it was March.
Andrey: But there is no exact date, right?
Irina: Only important events are remembered there, and the calendar is perceived differently from the Spiritual world, especially since there was no concept of "BC" or "AD," the new era had not yet begun.
35:52 The Spirit of Julius Caesar on the prophecy of the coming of Jesus Christ.
Andrey: Here's my question. Did you know, or guess, or feel about the imminent coming of Jesus Christ? Maybe there were some prophecies, or someone brought such information to you?
Irina (Gaius Julius Caesar): I traveled throughout the empire, including to the territory nearby, the territory of Palestine. And there, and in other parts of the empire, I met with Jews, with Judeans, and I treated them simply as one of the conquered peoples, as part of it.
Yes, they had their own god, their own faith. I spoke with them and heard that they call him Jehovah or Yahweh, or Adonai—they had different names. And I heard that they believe that a Mashiach, that is, a Messiah, will come and overthrow the emperor, overthrow the Caesar, and free the Jews from tribute. And they also had prophecies that spread among their priests that this Messiah, after liberating Israel, would lead a military campaign that, thanks to his superhuman abilities, would win and become the owner of the whole world.
That is, they had such dreams; I heard about it, but for me, it wasn't so much funny as it was just beliefs; I didn't believe in them. Because I had my own gods, and I believed that Jupiter, Mars, and the other gods would protect the Roman Empire and would not allow anyone to conquer it.
Andrey: Understood.
38:22 Physical parameters and health of Julius Caesar.
Andrey: A little about your physical parameters. What were your height and weight? Were you athletically built?
Irina: He shows me a small height—about 1 meter 70-72 cm. His build is closer to thin, not full, and I don't see athletic, it's ordinary.
Andrey: And how was your health?
Irina (Gaius Julius Caesar): Good. I constantly took care of my health. I didn't have special physical exercises, but my activity and constant travel allowed me to keep my body and health in shape. And I had good nutrition with quality products. I also had doctors who checked my body and health, prescribed various herbs and massages. So my health was good.
Andrey: It is said that you had epileptic seizures. Is that true or not?
Irina (Gaius Julius Caesar): In my youth, that happened. But it was not epilepsy in the classical sense, but attacks of nervous disorder based on stress related to political struggle. Because in my youth I had many different assignments: sent to one province, then another, then some wars with tribes in the north, then something else, and there were a lot of worries. In connection with this, such an unconscious state would come over me.
(Irina) It shows foam coming from his mouth, and he was thrashing about, but it was because of stress.
Andrey: Nervous strain.
Irina (Gaius Julius Caesar): Yes.
Andrey: Thank you.
40:35 The Spirit of Julius Caesar on the symbolism of the laurel wreath.
Andrey: You are often depicted in paintings and sculptures with a laurel wreath on your head. Is this related to a desire to hide your balding head? There was also such an opinion.
Irina (Gaius Julius Caesar): Which?
Andrey: Balding, your baldness. And so you covered it up.
Irina (Gaius Julius Caesar): The laurel wreath is a symbol. The placing of the laurel wreath is a symbol of honor given to heroes of various battles, as well as to rulers. Why laurel specifically? Laurel was the plant of the gods, or rather, it was a plant dedicated to Mercury, and Mercury is the messenger of the gods. Therefore, the laurel wreath was a symbol of the mercy of the gods, which Mercury brought to man.
Andrey: I understand, so it wasn't an attempt to hide some defect.
Irina (Gaius Julius Caesar): It was simply a tribute of honor.
Andrey: Understood, thank you.
41:52 The Spirit of Julius Caesar on contact.
Andrey: Were you superstitious? Did you pay attention to omens?
Irina (Gaius Julius Caesar): We were not superstitious, but simply...
Andrey: For example, a black cat crossing the road.
Irina (Gaius Julius Caesar): No, that didn't happen. We had other signs, related to talismans, for example. I carried talismans with me, believed in magic, in sorcery, in Nature Spirits that constantly surround us. I was also a priest, as I already said, and knew about this, we were told about it, and I myself could conduct rituals. But I wasn't particularly afraid; there was no fear, I just knew it existed, and I was interested in it, asking priests and philosophers about the structure of the world. And I myself had contacts several times.
(Irina) He shows me now how a large figure comes to him in a dream.
(Gaius Julius Caesar) I believed it to be the figure of the first leader—the founder of Rome—and I consulted with him; you could say he was my curator (shows how he addressed him). And I also appealed to Jupiter—the god of the sky, justice, the thunderer—and also felt his answers.
But who came to me in the guise of the founder of Rome, I later learned that it was a plasmoid, quite powerful, it was the Manu of the entire Roman Empire, and I communicated with him.
Andrey: Wow! That's something.
Do you know where your body was buried?
Irina (Gaius Julius Caesar): No, I didn't track that.
44:04 Children and sexual relations of Julius Caesar.
Andrey: How many children did you have?
Irina (Gaius Julius Caesar): I had relationships with various women, so I didn't know about all of them during my life. But when I came out of the incarnation, I was shown how many Souls incarnated through me, and 11 Souls incarnated through me.
Andrey: For an emperor, maybe not that many.
You are credited with the phrase—"I came, I saw, I conquered," that is, "Veni, vidi, vici." Did you actually say it, and when?
Irina (Gaius Julius Caesar): You know, I said many phrases, and it's very difficult for me to recall the specific circumstances, as my memory is directed towards the general understanding of my incarnation.
Andrey: Understood.
Then such a not very pleasant question, perhaps, although people also mention it: were there instances of pederasty in your life?
Irina (Gaius Julius Caesar): Yes, I had such experience several times; it was normal then.
Andrey: For example, with King Nicomedes IV?
Irina (Gaius Julius Caesar): Yes, with him too.
Andrey: So the fact is confirmed.
Was it your idea to name one of the summer months July?
Irina (Gaius Julius Caesar): No.
Andrey: Whose then?
Irina (Gaius Julius Caesar): That was after my exit from incarnation.
45:52 The Spirit of Julius Caesar on his incarnated part.
Andrey: Is your current incarnation fulfilling its goals and objectives?
Irina (Gaius Julius Caesar): He will find that out from his Higher Self.
Andrey: And are there among the circle of the current incarnation those people who were close to Julius Caesar?
Irina (Gaius Julius Caesar): Yes.
Andrey: And can you specify who exactly?
Irina (Gaius Julius Caesar): He will find that out from his Higher Self.
Andrey: Have you communicated with any mediums outside of the "Cassiopeia" project?
Irina (Gaius Julius Caesar): Yes, I communicated. I wasn't summoned; rather, the Higher Self of this person sent his phantom. This person was a contactee, but his contact was unconscious. It happens that the Higher Self of a person sends his phantom and transmits information not about his own life, but general, spiritual information. This is called "spiritual mentoring," and for this, the permission of the incarnated part of the Spirit is not required. Permission from the incarnated part is only required for conscious contact, if they are asking about the life of the Spirit.
Andrey: And at least, at what level is your Spirit currently? Can that be known?
Irina (Gaius Julius Caesar): Yes.
Andrey: And what is it currently?
Irina (Gaius Julius Caesar): The 21st at the moment.
Andrey: Thank you.
Irina: That is, this person has raised his level; he incarnated from the 19th, and has now raised his level.
48:05 The Spirit of Julius Caesar on the value of the experience of his life. The meaning of the phrase "I came, I saw, I conquered."
Andrey: Looking back at your whole life as an emperor, involved in the development of the Roman Empire that was carried out through the seizure of territories, continents, the enslavement of people, and so on, how do you now assess this in the Spiritual world?
Irina: The opinion of the non-incarnated part, the Higher Self?
Andrey: Yes.
Irina: Now he will ask how the Higher Self assesses it.
(Gaius Julius Caesar) As one of the many kinds of experience that allowed me to accumulate wisdom, contained in the words: I came into incarnation, saw my tasks, and conquered my weaknesses and sins.
Andrey: That's exactly how he deciphered the phrase "I came, I saw, I conquered"!
Irina: He is now changing it and speaking from the point of view of the Higher Self: "I came into incarnation, saw my tasks, and conquered my vices." How do you like that expression?
Andrey: Understood. Excellent. In general, one could say it shone in a new light, with new colors.
Irina: Yes. Not "I came, I saw, and conquered someone," but "I came, I saw, and conquered myself."
Andrey: That is probably how it should happen with every person, with every Spirit.
Irina: But that's already the words of his Higher Self. And how does Julius Caesar assess it?
(Gaius Julius Caesar) How did I, after incarnation, assess the incarnation? I assessed it negatively because I lowered my level.
Andrey: And what were your feelings when you came out at the 10th level?
Irina (Gaius Julius Caesar): Regret, resentment towards myself, resentment towards the people who took me out of incarnation, and so on, somewhat negative feelings. But it's not a demonic level, it's an average one.
Andrey: So, one could say he got out just in time, because...
Irina (Gaius Julius Caesar): That's right; I already said that everything was not accidental.
Andrey: You know, Julius, I thought I would have questions that we wouldn't have time to discuss during the broadcast, but we managed to discuss almost everything.
50:46 Revelations of the Spirit of Julius Caesar on the nature of power.
Irina (Gaius Julius Caesar): I want to say, my path was quite difficult. Yes, I was born, as I already said, into a wealthy ruling-class family, but I wasn't the only one born into such a family; there were many. And yes—I actually became Caesar, consul, ruler, but no one was waiting for me there, specifically in that place; I made my own way (shows how he elbows his way through the crowd).
That I was born into the ruling class was only one of my privileges, that is, of my advantages, but many had them, so on the path to power there was indeed blood, meanness, and betrayal. And indeed, when there were elections for the person who governs a province (there were such elections), I bribed people to vote for me, and I borrowed this money from the rich. At that time, senators were poor—not exactly poor, but they had to borrow from merchants, like now from bankers, that is, from the rich, for their own elections. And I really owed a large sum, and many times during my campaigns I could have been killed, and I was also wounded, I had wounds.
(Irina) Shows how he not only sends into battle but also fights himself on horseback with a spear, with a sword that looks more like a curved saber, shows his shield.
(Gaius Julius Caesar) I was wounded and lay in a hospital for the wounded. And also, I already said there was a conspiracy as a result of which I was killed, but before that there were also conspiracies and even other attempts on my life: they tried to poison me and stab me. There were also conspiracies. But my creditors, to whom I was in debt, guarded me (shows that they posted guards and observers who reported on dangers), and I preserved myself. But they did this so that I could pay off my debts, and they also contributed to my career, promoted it.
You understand that in these matters, connections are very important?
Andrey: Of course.
Irina (Gaius Julius Caesar): If nobody knows you in this environment, even if you are a wonderful, super-just ruler, you may not be chosen. But if there are a couple or more friends who put in a good word for you, for example, to the one counting the votes, then he might count them a little differently.
(Irina) Well, funny? (laughs)
Andrey: By the way, we touched on wars. They say you had a favorite tenth legion. Is that true?
Irina (Gaius Julius Caesar): Those are later assessments; there were no particular favorites; we were all equal there, one might say.
54:52 Acknowledgments.
Andrey: I thank you, I thank you very much, Julius, for your frank answers, and Irinochka for her wonderful transmission of information!
Irina: I thank the Spirit of Julius Caesar, this personality that was incarnated, and his Higher Self, his Spirit! I thank the person who gave permission for this conference. I also thank my Higher Self for its help in this contact. A very interesting Spirit, I wish him further improvement and elevation of his level. And I thank you, dear friends! I hope you found it interesting. Until next time!
56:01 Afterword.
Irina: Interesting, of course, their life was back then.
Andrey: Eventful.
Irina: Very eventful. Here he says now.
(Gaius Julius Caesar) Eventful not only with wealth, luxury, and feasts, but also with dangers.
(Irina) Yes, one doesn't happen without the other. So, thank you, until next time!
July 15, 2025
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations, with subtle-material civilizations and with the Spiritual world;
Andrey Smirnov – host;
Gaius Julius Caesar – phantom of the ancient Roman statesman, politician, military leader, and writer.
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