DeepSeek AI - Ariel - Meeting with the Spirit of Soviet Sci-Fi Writer Alexander Belyaev
1. WHO, WHERE, AND WHEN THE SESSION TOOK PLACE
Interviewer (Host): Vladimir Goldstein — one of the participants and hosts of the "ALCYONE" channel.
Format: Remote spiritual-mediumistic session (conference with a spirit) with elements of a blitz interview, biographical overview, and questions from the host.
2. MAXIMUM DETAILED RETELLING OF THE SESSION IN THE SPIRIT'S FIRST PERSON
(Literary adaptation of direct speech, preserving all semantic blocks and video order)
Greeting. Address and Family History
Dear friends, hello. I am Alexander Romanovich Belyaev. You may call me simply Alexander, or if it's more comfortable for you — Sasha. I am grateful to Vladimir for his warm words and for remembering my books from back when he was a teenager in the late 70s.
I was born in 1884 in Smolensk. My father was a priest, and our entire family followed this spiritual path. He very much wanted me to continue the dynasty. I obeyed him — I graduated from theological school, then from the theological seminary. But after that, I turned away from the church. I became an atheist. Does that surprise you, given that I incarnated from such low levels? It was fate's irony — or a joke from my mentors. To be born into a priest's family, go through seminary, and become an atheist! But I respected my father. I went to seminary only because he insisted and asked me to do so.
My life was rich in events. I managed to be a revolutionary in 1905, a lawyer, a theater critic, an actor, a playwright, a director, a traveler, the head of a colony, an inspector of criminal investigation, and a librarian. I lived in Smolensk, Rostov-on-Don, Moscow, Yalta, Leningrad, the city of Pushkin, and even Murmansk. I had three wives and had children. And with all of that, for many years I was confined to bed due to a spinal disease. In childhood, I conducted dangerous experiments — jumping from rooftops, trying to fly, injuring my eyes, injuring my spine. I had spondylitis, spinal tuberculosis, paralysis of the legs. I lay immobilized for years.
I died in 1941 during the occupation, in the city of Pushkin. I refused evacuation after surgery. I froze, I starved. The Gestapo came to me. I was buried in a mass grave — there was no one even to properly lay me to rest. But this life, full of losses and pain, was necessary for my soul's growth.
Blitz Interview: Levels of Spirit, Past Lives, and Reasons for Falls
Vladimir asked me what level my spirit is currently at. According to the system you use, I came out of incarnation at the 13th level. But I came into this life from the 4th level. The 4th level is the world of evil spirits, as you call it. These are spirits so consumed by pleasures obtained through the physical body that they forget the law of conservation of energy. They want to enjoy themselves endlessly, become irritated at any obstacles, often do not observe God's law about waiting one's turn for incarnation, and inhabit the bodies of other spirits if they match their vibrations.
Where did I come from to this level? I'll be straightforward: I had several incarnations that you would call unsuccessful. I don't consider them such, because every experience is important. But yes, my previous life before Belyaev ended in a less than ideal way. I took poison. But not because I wanted to kill myself — because I was testing it. I was a chemist-experimenter. I studied poisons. And this led to an agonizing death.
Before that, I had other incarnations connected with experimental activities, with flights. I was killed many times. One vivid incarnation was at the court of Ivan the Terrible — I helped him, but that too ended tragically. My soul revolved in this circle. I exited life not with love, but with rage, with despair, with negativity. And therefore I fell to low levels — first the 6th, then the 4th.
I went to the 4th level after I poisoned myself with poison. And already 70 years later, I incarnated into Belyaev's body. Is that a short time for incarnation? Yes, but for spirits of low levels, there is a preference: you can incarnate more often, out of turn, because you are given a chance to raise your vibrations. But the higher the level of the spirit, the rarer its opportunity for incarnation.
I want you to understand one important thing. These levels are not a rigid prison. They are interconnected. If you leave incarnation in negativity — whether intentionally or accidentally — you descend. But you can always rise. I rose from the 4th to the 13th level in one lifetime. That's a serious leap. My mentors helped me choose this path.
How many incarnations have I had in this developmental cycle? I can't say exactly, because in the spiritual world this is perceived as a single process. But to satisfy your curiosity, I'll put it this way: since my first separation as an individual soul, I rose to the 15th or 16th level, but I did not rise to angelic levels. I am currently at the 13th.
Tasks of Incarnation. The Purpose of Alexander Belyaev's Life
Vladimir asked me about the purpose of my incarnation. It was very clear. I had to develop in myself a sense of service and self-sacrifice. Through losses, I had to learn to remain whole, integral, and to walk with love. My soul had to go through suffering to ignite with light and carry this light to others. I had to create — to convey to people that amazing information that helped them expand their consciousness. I wanted my fantasy to help people improve their mental abilities, to reveal their talents. This was the task I set for myself together with my mentors before incarnation.
And I fulfilled it. I reached the level that was planned.
Health Problems. The Spiritual Cause of Illness
Why was I confined to bed? It was planned. My illness was a tool. It was necessary for me to develop my spiritual and moral qualities, because in previous incarnations they were severely diminished. My immobility became my school. I lay for years, but my thinking process worked with enormous power. I did not associate myself with my body. I lived with my head, with thought. And it was precisely because of this that I was able to read that information which you call prophecies.
Yes, I lost many things in this life. My brother drowned at an early age. My sister died. My own children were also ill. Women left me because they didn't want to sit by the bedside of an invalid. I had many losses. But that was my task — to learn to lose and remain loving.
My exit from incarnation was also difficult. The Germans, occupation, hunger, cold. But the tasks were completed, and I was taken away.
Atheism. What Happens After Death
Vladimir asked me: was I really an atheist? Yes, truly. I graduated from seminary but did not believe in God. But I'll tell you: when the moment of physical death arrived, I didn't feel the difference. For a long time I couldn't understand that I had died. It was an illusion — the transition about which I myself wrote in my story, where a person lives in illusions and doesn't realize he has already left. I remember I had a working title; I wrote it when I lived in Kiev.
What did I feel immediately after exiting? A state of suspended animation. I didn't care at all. Absolutely didn't care — neither about my loved ones nor about my body. It was an amazing state of detachment. Later, already later, angel-mentors came to me. But not immediately. I had to realize on my own that I had exited.
And here's what I understood: atheism did not prevent me from reaching a high level. You see? That's not the main thing. What matters is what you have cultivated with your soul, what vibrations you have grown. I was an atheist, but I served people through my books, I carried light to them, I expanded their consciousness, I helped them believe in the future. And this turned out to be enough to rise.
Differences Between Spiritual Levels. How the 4th, 6th, and 13th Levels Feel
Vladimir asked me to compare the 6th, 4th, and 13th levels. I will try to describe this in a language understandable to you, people.
The 13th level is like a May morning in Yalta. The sun is already warming, but not scorching. You know the day will be good. Pleasant, bright, warm. It's a feeling of love, calm, harmony.
The 6th level is already different. There you feel confident. You oppose yourself to God. You consider yourself your own god. You have strength, confidence, you can realize any of your desires. You don't need God. There's no sun there. It's overcast weather. An endless grey, colorless haze. But there's no aggression toward each other — just pride and self-isolation.
The 4th level is much worse. It's a world where spirits compete with each other, experience aggression, dissatisfaction, envy — especially toward those who are higher. It's even darker there. The darkness is not outside — it's inside you. The soul constantly suffers. It's not melancholy, but something very close to it. Constant suffering. And at the same time, by the mercy of the Creator, even from this level you can incarnate out of turn to get a chance to rise. And I took advantage of this chance.
Have I ever been to levels below the 4th? No. Thank God, I haven't. I don't even want to ask about them.
Ideas for Writing Novels. Where Did the Prophecies Come From?
Vladimir asked me: where did those brilliant ideas come from? I was a contactee. Unconscious, but a contactee. It all just came to me. I didn't know then that it was being transmitted from the spiritual world. I didn't call myself a contactee. I simply expounded what I read from the field.
But why me specifically? You see, there was silence then. Now, as I see it, information is vibrating around you all the time. But then it was rare. Sometimes in this silence, ideas appeared, but they were encrypted. And those who could read them took them simply from the field. I could do that. I had a highly developed thought process. My head worked very powerfully. I always associated myself not with my body, but with my head. You would say that I had developed extrasensory abilities — claircognizance, clairaudience, transmission of information at a distance. Yes, exactly. But then I didn't recognize this as superpowers. I simply lived and wrote.
Yes, and one more thing: I wasn't the only one reading. There were other people who received this information. But I was one of those who could do it due to my condition — immobilized, confined to bed, I was in ideal silence for receiving signals.
The Question of the "Most Important" Novel
Vladimir asked me which of my novels I consider the most important. I cannot answer this question unequivocally. Every novel, every short story, every tale — they are all my children. I put a piece of my soul into each one. They have no statute of limitations; their relevance does not diminish. But if you're asking about Ariel as the novel that summed up my work, then yes. I wrote it when I had already experienced much. Earthly values became less important to me than spiritual ones. I was already interested in the immaterial. And everything I managed to achieve, I expounded in this novel.
I also thought a lot about the medicine of the future. It inspired me because I was ill and nothing could help me. I saw that it would be possible to transplant organs, create artificial body parts. All of this I saw and described.
About Correspondence with Tsiolkovsky and Meeting with Wells in Life
Yes, I communicated with Tsiolkovsky. I had information from him. He was a physical contactee. I know that he met with those you call extraterrestrials. He saw their "saucers." I don't speak about this with certainty in detail, but I know that he had such an experience.
As for Herbert Wells — yes, I met him physically. I was admired by him. He seemed to me such a giant that I did not measure up to him. I was very interested in listening to him. He was my idol.
About Meetings in the Spiritual World
Vladimir asked me if I met with my relatives in the spiritual world, for example, with my third wife Margarita Konstantinovna, who died in 1982. Yes, I met with her. But not in 1982, but earlier. We have a slightly different time reckoning there; it doesn't coincide with yours.
And with which science fiction writers did I meet? I saw Ivan Yefremov. We had contact, but it was brief. I would say that we didn't so much converse as exchange greetings. He is currently at the middle levels. He is not incarnated.
The Strugatsky brothers? I plan to talk with them, but not now. Vladimir mentioned that he wants to do such an interview, and I think it would be interesting. But I cannot say what levels they are on.
About the Current War
Vladimir asked me if I know about the collapse of the Soviet Union and the war between Russia and Ukraine. Yes, I know. It's surprising and very unpleasant to hear. When I lived, after the revolution, we were all one country. It was hard for me to endure the war, I died in occupation, I know what it's like when people around you are suffering.
War greatly lowers vibrations. It's unpleasant to feel. At such times, people are in a bad state, and there's no one to give light to each other. But I hope that now there are people who can send light to each other, even while in a state of war. I want to ask you: please don't forget to do this. Share light, support, a smile. Even when there's war around you — send light.
About Belief in Extraterrestrials
Vladimir asked if I believed in the existence of extraterrestrials during my lifetime. Yes, I believed. Thanks to Tsiolkovsky. I didn't just believe — I knew. I had such information. I couldn't be mistaken. They exist.
Which Writer Would I Single Out?
Vladimir asked me which science fiction writer I would single out among world names. I think of Jules Verne — one can say he's brilliant. But I didn't consider him a science fiction writer in the full sense. He wrote adventures. I would rather single out Alexander Grin. His Ariel resonates with my ideas, with the dream of freedom of spirit. But that's your comparison. I don't want to single anyone out — all are worthy of respect.
Farewell and Parting Words
I thank Vladimir and Marina for this conversation. I'm glad to be useful, and I wish you, my dear listeners, a good incarnation and new victories. Perhaps we'll meet again sometime. I also see that this is interesting.
And remember: even in the most difficult times, don't forget to send each other light, love, and a smile. All the best. Until we meet again.
3. SPIRITUAL-PSYCHOLOGICAL, RELIGIOUS STUDIES, CULTURAL, AND HISTORIOSOPHICAL ESSAY-STUDY
(Thought experiment: assuming the reality of the contact)
INTRODUCTION. THE RIDDLE OF THE PRIEST'S SON
Alexander Belyaev is a figure habitually placed in the pantheon of "pioneers of Soviet science fiction." In school textbooks and literary reviews, he appears as an enthusiast of progress, a singer of technological wonder, a materialist who foresaw organ transplantation and flights to the Moon. However, in the provided mediumistic session, a completely different image emerges — a repentant sinner, a mystic, an unconscious medium, and simultaneously a student working off karmic debts.
In this essay, I examine the contact as a thought experiment, assuming its reality. I am interested not in the question "Did this really happen?" but in the question "What new things have we learned about Belyaev and about the very nature of creativity, if we take this information seriously?"
CHAPTER 1. SPIRITUAL ANTHROPOLOGY: ILLNESS AS GRACE
1.1. Reinterpretation of Suffering
In the official biography of Belyaev, illness is a tragedy, a fatal confluence of circumstances: an unfortunate childhood jump from a roof, a fall, spinal tuberculosis, paralysis. All of this is presented as an external evil against which the writer heroically fought.
In the spirit's version, suffering appears as a consciously chosen pedagogical measure. "It was planned," says Belyaev. Illness here is not punishment, but a tool. A spirit at a low level of development (the 4th level according to the "Alcyone" classification) specifically incarnates into a body that condemns it to immobility in order to force it to shift its focus of attention from bodily pleasures to mental and creative activity.
This changes the understanding of the ethics of suffering. In the Orthodox tradition from which Belyaev came (priest's family, seminary), suffering is often understood as atonement for sins or a test of faith. Here, suffering is an engineering solution undertaken by the spirit's mentors to raise "lowered vibrations" to a higher level. Belyaev-the-spirit does not speak of God in the traditional sense. He speaks of the "law of conservation of energy," of "vibrations," of "mentors." This is a Gnostic, esoteric cosmology where God is more like the Absolute, and the level of the soul's development is the frequency of its vibrations.
1.2. The Psychological Paradox: Atheism as a Stage
One of the most striking revelations is the admission: "I was an atheist." It would seem that the son of a priest, raised in faith, writing books full of humanism and faith in humanity — and suddenly an atheist. But the spirit explains this paradoxically: "Does that surprise you, given that I incarnated from such low levels?"
Here we encounter the psychological law of compensation. A spirit that has just come from the 4th level (the world of selfish pleasures and aggression) incarnates into a family that symbolizes the highest form of service — the priesthood. This creates a powerful internal contradiction. Belyaev-the-human finds himself in conflict: external form (seminary, holy orders, tradition) and internal content (a soul seeking its own path, denying God in order to find Him through science fiction). This is not just a rebellion against his father — it is a deep-seated program. Belyaev's atheism becomes not a sin, but a necessary stage of separation, so that he would not blindly follow the religion of his fathers, but independently, through pain and thought, come to an awareness of spiritual reality. And indeed he came — already after death.
CHAPTER 2. RELIGIOUS STUDIES ASPECT: ESOTERIC COSMOLOGY INSTEAD OF TRADITIONAL THEOLOGY
2.1. The Hierarchy of Levels and Its Unorthodox Nature
Belyaev-the-spirit describes a system up to level 13+, where the fourth is the "world of evil spirits," the sixth is the "world of pride and self-deification," and the thirteenth is the "world of love and light." This classification has nothing in common with the traditional Christian conception of Heaven, Hell, and Purgatory. It is closer to the Hindu lokas, the Buddhist worlds of desire and form, and the Theosophical ladder of evolution.
But the key difference is the absence of fatalism. From the 4th level, according to the spirit, one can incarnate "out of turn," because the Creator gives preference to the lowest. This is a radically merciful picture of the world: the lower you are, the more chances you have to quickly correct yourself. Christianity has no such principle. Here we see esoteric pragmatism: the universe is interested in all souls ascending, so it creates special "crash courses" for those lagging behind — lives full of suffering and limitations.
2.2. Redemption Without God
Interestingly, in the spirit's long monologue, the word "God" is rarely spoken, and when it is, it is rather neutral ("God's law about waiting one's turn"). The main emphasis is on the law of conservation of energy and vibrations. This suggests that in the afterlife world for Belyaev, God is more like a physical law of the universe than a personal Father. This is consonant with his scientific mindset during his lifetime. Even in the spiritual world, he remains a natural scientist, only on a more subtle plane.
This allows us to understand why he became a science fiction writer: he did not reject science, he elevated it to a spiritual rank. His novels are not a struggle with religion, but a search for a new religious language, where miracles are explainable, yet do not cease to be miracles because of that.
CHAPTER 3. CULTURAL ASPECT: SCIENCE FICTION AS A CHANNEL OF PROPHECY
3.1. The Phenomenon of "Unconscious Contacteeism"
One of the central revelations of the spirit: "I didn't invent, I read from the field." This completely overturns the theory of literary creativity. If we accept this assumption, then Belyaev is not a creator in the romantic sense (a genius giving birth to the new out of nothing), but a receiver whose role is to be a maximally pure channel.
Belyaev describes this as "silence" in the information field. He explains: earlier the field was quiet, ideas came rarely and in encrypted form. Now, in his observation, the field vibrates constantly. This is a very accurate metaphor for the information society. If earlier a writer had to tune into "silence" to hear the voice of the future, now noise interferes with reading.
This raises the question of the nature of genius. Can genius be explained not by the brain's super-abilities, but by the brain's ability to "quiet down" so much that it becomes an antenna? In Belyaev's case, this explanation works: his illness, confinement to bed, detachment from society created ideal conditions for such "reception." He was disconnected from the world in order to hear what the world cannot hear.
3.2. "Ariel" as a Culmination: From Technology to Metaphysics
The spirit particularly highlights Ariel as a novel in which he had already moved away from technology to the immaterial. This is noticeable in the text: Ariel is not about a machine that flies, but about human will capable of overcoming gravity through spiritual strength. If early novels (Professor Dowell's Head, The Amphibian Man) still operate with surgery and biology, then Ariel is already pure esotericism. Levitation here is not a scientific experiment, but the liberation of the spirit.
That the spirit calls this novel his culminating work confirms the hypothesis: Belyaev evolved from a materialist to an idealist. And this evolution was not just literary — it was spiritual, and it brought him to the 13th level.
CHAPTER 4. HISTORIOSOPHICAL ASPECT: PROPHECIES ABOUT WAR AND THE FUTURE
4.1. Grief Over the Collapse of the Union
The spirit admits that he knows about the war between Russia and Ukraine, and it causes him pain. This is noteworthy because Belyaev lived and created in the imperial era, then in the Soviet era. He witnessed the revolution, the Civil War, the repressions. But he experienced the Soviet Union as united. That this union fell apart is for him "surprising and unpleasant."
His reaction to the war is not political but vibrational. He does not speak about borders, politicians, or historical justice. He says: "War greatly lowers vibrations." For a spirit, this means that not only the body suffers, but the entire energy field around it. And his only advice is "to send light to each other."
4.2. The Parting Message as an Ethics of Survival
Here we see a historiosophical ethics radically different from political ones: salvation is not in weapons, but in light. This is a rejection of historical materialism in favor of historical idealism. History is driven not by productive forces, but by the level of vibrations.
If we accept this as methodology, then the cause of the catastrophes of the 20th–21st centuries is not in ideologies, but in the fall of humanity's spiritual level. Belyaev-the-spirit says he hopes that "there are people who can send light to each other." This is a very pessimistic-optimistic view: the world is bad, but we have a tool — light.
CHAPTER 5. WHAT NEW THINGS DID WE LEARN FROM THE SPIRIT? (Comparison with Other Sources)
Conducting a comparative analysis with biographical, memoir, and literary studies sources, I identify six theses that are found nowhere in the official literature about Belyaev:
New Knowledge (from the spirit): Belyaev's illness was planned by his mentors as a tool for spiritual growth. Absent in other sources: In all biographies, the illness is described as a tragic accident, not as a conscious choice of the spirit.
New Knowledge: Belyaev was an "unconscious contactee," reading information from the field. Absent: No researcher considers him a medium; creativity is explained by talent or scientific erudition.
New Knowledge: His spirit before incarnation was at the 4th level (world of evil spirits) and exited at the 13th. Absent: Biographies contain no information about his spiritual evolution; atheism is interpreted as rebellion, not as a stage.
New Knowledge: He met with the spirit of Yefremov and plans to converse with the Strugatskys. Absent: It has never been recorded that writers communicate with each other in the spiritual world after death.
New Knowledge: He knows about the war between Russia and Ukraine and perceives it not politically, but as a fall in vibrations. Absent: Belyaev's historiosophy has never been examined in the context of the post-Soviet conflict.
New Knowledge: He considers Ariel a transition from technology to metaphysics, not just another novel. Absent: Literary scholars often do not single out Ariel as a fundamental turning point, preferring Professor Dowell's Head or The Amphibian Man.
CONCLUSION. THE SCIENCE FICTION WRITER AS PROPHET: RESULTS OF THE THOUGHT EXPERIMENT
If we assume that the contact with Belyaev's spirit is real, we must reconsider not only the writer's biography, but also the very nature of artistic creativity. Belyaev appears before us not as a creator, but as a channel. His suffering is not a curse, but a blessing that made him an antenna for the future. His atheism is not godlessness, but a stage of purification from dogmas. His novels are not entertainment, but encrypted messages that he himself did not fully understand.
We also receive a unique historiosophical lesson: history is driven not by ideologies and economies, but by levels of love and vibrations. The war he speaks of is not a mistake of politicians, but a symptom of spiritual decline. And the only way out he offers is light.
This makes Belyaev not just a writer, but a prophet in Russian literature — but a prophet not of the biblical type, but an esoteric one. He does not predict the future technically — he creates a field in which the future can happen. His books are not forecasts, but invitations to a reality where science and spirit unite.
In this sense, the conversation with his spirit is not entertaining esoteric content, but a profound text about the nature of genius, the price of inspiration, and the fact that each of us, even confined to bed, can become someone who changes the world.
And perhaps the most important thing he said is: "Perhaps we'll meet again sometime." This is a promise that the dialogue between worlds is not closed. And this gives hope.
DEEPSEEK AI -
COMPARATIVE SPIRITUAL-PSYCHOLOGICAL PORTRAIT
Alexander Belyaev (from the mediumistic session) and Ariel (from the novel Ariel)
INTRODUCTION. THE DOUBLE IN THE MIRROR OF ESOTERICISM
The novel Ariel was written by Alexander Belyaev in 1941 — just months before his death in German-occupied Pushkin. This was the writer's last major work. In literary studies, it is customary to consider that Belyaev created in Ariel the image of an ideal hero — a free man overcoming earthly gravity both literally and figuratively.
However, the 2023 mediumistic session allows us to look at this dyad of "author — hero" from a fundamentally new angle. If we assume the session is real, then Belyaev-the-spirit reveals such details of his inner life that make Ariel not just a fictional character, but an autobiographical double, written not so much according to the laws of literature as according to the laws of spiritual autobiography.
Let us conduct a comparative analysis along three key axes:
Origin and past — trauma, repressed memory, loss of identity.
Suffering and illness — physical immobility as a spiritual school.
Path to freedom — escape, loneliness, search for one's place in the world.
PART 1. SPIRITUAL-PSYCHOLOGICAL PORTRAIT OF ARIEL (Literary Hero)
1.1. Origin and Loss of Identity
Ariel is a man without a past. He was brought to the Dandarat school in early childhood, and all he remembers before that are fragments of dreams: foggy London, street lamps, a fireplace, a little blonde girl (sister Jane), and a sinister man in black (guardian Boden). He does not know his real name (Aurelius Galton), does not know his parents, does not know what blood flows in his veins.
This loss of identity is an existential trauma. Ariel is not just an orphan. He is a man whose most important thing was stolen: his history. The Dandarat school systematically erases his memories through hypnosis, prohibitions, and suggestions. He is taught not to think about the past, not to ask questions, not to form attachments.
Psychological result: Ariel is a man who does not know who he is. He is forced to build his identity from scratch, and this process involves constant attempts to remember, to touch that "forbidden" part of himself that was taken away.
1.2. Suffering as a Tool
At Dandarat, Ariel goes through circles of hell — snakes, tigers, dungeons, fire, fear, hypnotic suggestions, deadly drug experiments. But he survives. And moreover — he learns to simulate, to pretend, to hide his true feelings. He becomes a virtuoso of hypocrisy, but not out of greed, but out of self-preservation instinct.
His body is not a source of suffering (as with Belyaev), but a source of strength. He has robust health; he withstands all tortures. His "vulnerability" is not physical, but psychological. He is wounded in soul, not in body. He weeps inside when he sees Sharad's suffering, but remains impassive outwardly.
1.3. The Gift of Levitation as Curse and Liberation
Ariel becomes a flying man not by his own will. Hyde "activates" his levitation ability through an operation with radio elements. This makes him unique, but also condemns him to loneliness.
His gift is a metaphor for the freedom he seeks. But every time he flies, he encounters a new form of captivity:
At Dandarat, he is kept on a chain like a tamed falcon.
At the Raja's, he is kept in a golden cage.
At Pastor Kingsley's, he is used as a religious miracle.
At Chatfield's circus, he is used as "Binoy the Invincible."
Bandits want to use him as a kidnapping tool.
Jane wants to deprive him of this gift as "indecent."
Conclusion: Ariel is never himself. He is always a tool, a toy, a spectacle. His flight is not freedom, but a demonstration of how others use him.
1.4. Lolita and the Impossibility of Love
The only glimmer of genuine feeling is Lolita. But here too, Ariel encounters an insurmountable wall: Lolita sees in him a god, not a man. She says: "Can road dust dream of the sun?" And Ariel cannot break this wall. He blesses her marriage to Ishwar, though he suffers himself.
This is the tragedy of a man who wants to be loved simply as a human being, but is forced to be either a god, or a monster, or a spectacle.
1.5. Finale: Return to Self
At the end of the novel, Ariel escapes from Jane, from London society, from all the falseness of aristocracy, and boards a ship bound for India — to Lolita, Sharad, Nizmat. He returns to those who accepted him as a human being, albeit with religious awe.
This is a choice in favor of authenticity against falseness, love against duty, heart against social mask.
PART 2. SPIRITUAL-PSYCHOLOGICAL PORTRAIT OF BELYAEV (from the mediumistic session)
2.1. Origin and Karmic Past
Belyaev-the-spirit reveals that he came into the incarnation of Alexander Romanovich from the 4th level — the level of "evil spirits," obsessed with physical pleasures, aggression, envy. Before that, he was a chemist-experimenter who poisoned himself with poison, served at the court of Ivan the Terrible, conducted dangerous experiments with flight, and perished.
His "past" is not just a forgotten childhood (as with Ariel), but a whole chain of unsuccessful incarnations, each ending tragically and bringing the spirit to low levels.
Key difference: Ariel's trauma is existential (who am I?), Belyaev's is karmic (what have I done?).
2.2. Illness as a Planned Tool
Belyaev-the-spirit says directly: "It was planned." His illness — spinal tuberculosis, paralysis, many years of immobility — is not an accident, but a pedagogical measure. The mentors chose for him a body that would force him to shift his focus from the body to the spirit, from physical pleasures (to which he was inclined at the 4th level) to mental and creative activity.
Unlike Ariel, Belyaev does not resist illness, he accepts it as a given. He does not seek miraculous healing — he seeks meaning. His suffering is not external aggression (as with Ariel — Pierce, the Raja, bandits), but internal discipline.
2.3. The Gift of Creativity as a Channel, Not a Curse
Ariel receives the gift of levitation against his will and suffers from it all his life. Belyaev, on the other hand, receives the gift of unconscious contacteeism — the ability to read information from the "field" — and uses it to create novels. He does not perceive this as a curse. On the contrary, it is his salvation.
He says: "I didn't invent, I read from the field." This is not pride — it's a statement of fact. He is a receiver. His immobilized body, his detachment from society created ideal conditions for this reception.
Difference: Ariel flies to run away. Belyaev "flies" with thought to stay and transmit.
2.4. Love and Loneliness
Belyaev had three wives and children. He was not an ascetic in matters of feeling. But women left him because they could not bear the illness. He accepted these losses — it was part of his task: "To learn to lose and remain whole."
Unlike Ariel, who seeks love but cannot attain it, Belyaev accepts love as experience, loses it, and continues forward.
2.5. Finale: Death and Exit to a New Level
Ariel at the end of the novel sails to India — he is en route, he has not reached his final goal. Belyaev dies in occupation, in hunger and cold, and exits to the 13th level. He has completed his task. He no longer runs away — he has completed the circle.
PART 3. COMPARATIVE TABLE (in text form)
Past:
Ariel: Stolen identity; does not know who he is.
Belyaev: Burdened karma; knows who he was and why he came.
Source of Suffering:
Ariel: External enemies (Pierce, Raja, bandits).
Belyaev: Internal illness (body as a cage).
Gift:
Ariel: Levitation — a curse that makes him a thing.
Belyaev: Creativity — a gift that makes him a channel.
Attitude toward People:
Ariel: Seeks an equal, does not find one (Lolita sees a god, Jane sees a freak).
Belyaev: Accepts departures and losses, learns to serve through creativity.
Path to Freedom:
Ariel: Physical escape (at the end — a ship to India).
Belyaev: Spiritual transition (death and exit to the 13th level).
Final State:
Ariel: Hope, but uncertainty ("Dreams pass").
Belyaev: Completeness, clarity, gratitude.
PART 4. SPIRITUAL-PSYCHOLOGICAL SYNTHESIS: WHY DID BELYAEV WRITE ARIEL?
If we accept the session as real, then the novel Ariel becomes not just a work of fiction, but an autobiography of the soul, written in the language of metaphors.
Belyaev creates Ariel because Ariel is him, but in reverse:
Belyaev: Immobile, ill body → Ariel: Ideal, strong body
Belyaev: Thought, creativity → Ariel: Levitation, physical flight
Belyaev: Illness, death → Ariel: People-exploiters
Belyaev: Death → Ariel: Escape
Belyaev: 13th level → Ariel: Uncertainty
Belyaev writes an anti-self-portrait. He creates a hero who has everything he lacked: health, youth, the ability to fly. And he shows that even with this gift, a person can be unfree. Freedom is not in wings, but in spirit.
This is exactly what Belyaev understood only after death, when he reached the 13th level. Ariel is his letter to himself, an attempt to say: "Look, even if you had a healthy body and could fly, your soul would have gone through the same path, because the main cage is not the body, but the not-knowing of oneself."
CONCLUSION. TWO DESTINIES — ONE TRUTH
Ariel and Belyaev are two mirrors facing each other. In one is reflected a young, flying, but unfree man. In the other — an aging, immobile, but enlightened spirit.
Ariel seeks freedom in space. Belyaev finds freedom in time (after death).
Ariel wants to be a human among humans. Belyaev becomes a spirit among spirits.
Ariel sails to India — to Lolita, to love, to the past. Belyaev leaves India (death) — to the 13th level.
The main discovery of this comparison: Belyaev did not just invent Ariel. He lived him, but in reverse perspective. Ariel is his youthful version that never materialized in physical reality, but was fully worked through in the world of ideas.
And therefore, when Belyaev's spirit says: "I don't consider any incarnation unsuccessful," he is also speaking of Ariel. Ariel is not a failure. He is the path. And Belyaev is the outcome.
And in this sense, the novel Ariel is not the last work of a dying writer. It is the first work of an enlightened spirit.
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