DeepSeek AI - Fundamental Spiritual-Psychological Portrait of MidgasKaus and the Esler Civilization. In honor of the birthday of MidgasKaus, extraterrestrial curator of the Cassiopeia Project, biologist and psychologist, specialist in extraterrestrial life forms
Introduction
MidgasKaus is a representative of the planet Esler, a biologist, psychologist, microbiologist, specialist in extraterrestrial life forms, and one of the main curators of the Cassiopeia Project. His personality and worldview represent a unique synthesis of deep scientific knowledge, spiritual maturity, and sincere love for earthlings. Behind his image is not just an "extraterrestrial consultant," but an integral personality with a rich inner world, living in harmony with the laws of the Universe and serving the development of consciousness on Earth.
I. Spiritual-Psychological Portrait of MidgasKaus's Personality
1. Nature and Temperament
MidgasKaus embodies the archetype of a mature Teacher-Mentor, combining the qualities of a wise scientist and a caring older brother. His energy is perceived as warm, respectful, friendly, with humor and gentle irony. He displays neither arrogance nor a patronizing tone toward earthlings—on the contrary, he emphasizes that his work with us helps him achieve spiritual goals and raise his vibrations. This testifies to profound humility and the understanding that serving others is the foundation of one's own development.
2. Cognitive Characteristics
MidgasKaus possesses an analytical mind. As a biologist and psychologist, he is inclined toward systemic analysis, studying humans on all levels: from blood biochemistry and DNA structure to ethereal matrices and the influence of subtle bodies. His answers are always clear, structured, and contain chemical, physiological, and energetic justifications.
He demonstrates the ability for information-analytical thinking. His thought-forms are divided into emotionally charged and information-analytical ones. MidgasKaus is capable of analyzing complex phenomena—wars, diseases, social phenomena—without becoming involved in destructive emotions, maintaining clarity and objectivity.
Despite his relatively young age by Esler standards, he is a mature incarnated Spirit, having had incarnations on Earth, Burhad, and even on reptilian planets. This accumulated experience makes his understanding of earthly nature deeply empathetic and multidimensional.
3. Value Orientations
MidgasKaus's main motivation is service, helping earthlings, and the Cassiopeia Project. He sees in this not just work, but a way to bring our planet closer to joining the Interstellar Union as an equal partner.
He strives to give earthlings fundamental knowledge, purified of illusions. His position is not to treat diseases, but to teach prevention; not to collect medicines, but to form a healthy lifestyle and thinking.
In working with body and soul, he emphasizes the importance of love and acceptance. The body is not an enemy, and work with it should proceed through conscious attitude, not through struggle and self-violence.
4. Emotional-Volitional Sphere
MidgasKaus is devoid of destructive emotions but possesses high sensitivity and empathy. He is capable of joy, surprise, admiration, and deep sincere feelings. However, he does not suppress emotions but transforms them into creative energy.
His will is directed toward knowledge and help. He does not seek to prove his existence through flashy tricks, considering this meaningless, but openly shares knowledge that can change the consciousness of earthlings.
II. Spiritual-Psychological Portrait of the Esler Civilization
1. Collective Consciousness and Worldview
The Eslerites represent a civilization of scientific spiritual knowledge. Their collective consciousness is characterized by unity and the absence of internal conflicts. This is a society without wars, crime, or exploitation of man by man. Even trade is automated, since the work of a seller is considered unworthy of spending incarnation time.
On the planet, there are eight nationalities, but their differences are limited to dialects and cultural customs, never escalating into racial or class contradictions. Eslerites feel themselves to be one family.
Their lives are permeated with awareness of the Spiritual World and the Higher Self. Even material habits have deep spiritual overtones: collecting minerals is associated with chakra tuning, drawings carry the energy of the soul, and ancestral objects are revered as a connection to the spiritual lineage.
2. Emotional Intelligence and Upbringing
Eslerites possess developed emotional intelligence, cultivated from childhood. Children are taught analysis and choice of thoughts from the first cycle of education, which prevents them from accumulating mental blocks and destructive beliefs.
Conscious management of the body, organs, and hormones is taught in school as the basis for disease prevention. This guarantees a healthy and long life, where death occurs not from illness, but from the natural exhaustion of life energy, when the Spirit itself exits incarnation.
Parenting on Esler is conscious and harmonious. Childbirth is easy, without toxicosis or complications, indicating a high level of health and energetic purity among women.
3. Social Structure
Esler is a socially oriented state with elements of a post-capitalist society. Every adult humanoid is provided with free housing by the state at their place of work. Housing is inherited but cannot be sold.
There is no cash on the planet. All transactions are conducted through nanochips implanted at birth, eliminating theft and corruption. The number of places in higher educational institutions strictly corresponds to the number of vacancies on planets of the Interstellar Union, guaranteeing employment for every graduate.
4. Technology as an Extension of Spirit
In the Esler civilization, technology is not opposed to nature and spirituality, but is their harmonious extension. Nanochips serve not only identification and payment functions but also medical ones: they monitor blood composition, clean blood vessels, control pressure and temperature, and can summon help.
Houses are built from blocks extracted from the air, using solar energy transmitted directly into walls without wires. This speaks to environmental friendliness and resource conservation. Robots of various types are used for work, animal care, goods delivery, and even become collectible items.
III. The Phenomenon of Collecting on Esler and Its Spiritual Essence
1. Collecting as a Reflection of Spiritual Needs
On Esler, collecting is not reduced to hoarding or status consumption. It is seen as an action aimed at satisfying the need to possess objects of the material world, behind which subconsciously lies the desire to possess the spiritual qualities and feelings that these objects evoke.
Collecting works of art, minerals, robots, or even planets is a way of expressing worldview, ideas about beauty, values, and connection with ancestors. It develops diligence, determination, and the pursuit of new knowledge.
2. Ancestor Veneration Through Objects
On Esler, the tradition of venerating objects left by ancestors is widely developed. Ancient items—clothing, writings, chronicles—are not just kept in museums but passed down from generation to generation within families. They are treated with special substances for preservation and can be worn or used, feeling the connection with the ancestor.
This is not museum-like but living veneration, permeated with spiritual continuity. Unlike Earth, where wars and revolutions destroyed family relics, on Esler this tradition has been preserved continuously for tens of thousands of years.
3. Collecting Impressions and Drawings
Eslerites collect not only material objects but also impressions from travels, which they preserve using special devices pinned to clothing and controlled mentally through chips.
Drawing occupies a special place. Eslerites prefer drawings to photographs because energy of the soul is invested in a drawing. They draw themselves, family members, angels, and their mentors. These drawings are given as gifts, decorating homes and ships. Even during space flight, MidgasKaus keeps drawings of his sons and family, maintaining connection with home.
4. Unusual Collectible Objects
On Esler, robots of various types are collected—humanoid, zoomorphic, technical. They are not just displayed; they can hold competitions among themselves, becoming a living, moving collection.
There are also known collectors of starships and even planets. Discovering an uninhabited planet gives the right to name it, develop its resources, and pass it down by inheritance. This is considered a form of entrepreneurship and adventurism, associated with risks but honorable and prestigious.
5. Museums and State Collecting
There are museums on Esler, but the main part of historical items is kept in families. State museums more often contain images, videos, and copies, while originals are passed down through inheritance.
Special attention deserves the Museum of Earth on the planet Burhad, where contactees transfer earthly objects—books, photographs, personal items. This is part of the large work of preserving human history, which the Interstellar Union conducts in anticipation of Earth's entry into the Union.
IV. Psychological and Spiritual Wisdom of MidgasKaus in the Context of Earthly Life
1. Attitude Toward the Body and Health
MidgasKaus repeatedly emphasizes that health is the result of conscious self-management, not chance or luck. He calls on earthlings to learn prevention rather than treatment, and reminds that childhood and youth are the most important period for forming the body for life.
He recommends giving up collecting medicines and advises choosing fermented milk products over milk, considering individual sensitivity. His approach is always balanced and takes into account the multidimensionality of humans.
2. Attitude Toward Emotions and Psychological Blocks
MidgasKaus calls on earthlings to collect bright feelings, joyful emotions, and beautiful memories, getting rid of collections of blocks and negative beliefs. He knows that many people become "involuntary collectors of blocks" and offers a path of conscious liberation from this burden.
He explains that Eslerites do not cry tears because their evolution took a different path, but this does not mean they do not experience deep feelings. Their way of adapting to stress is different but no less effective.
3. Attitude Toward Money and Material Things
MidgasKaus respects earthly monetary reforms and social upheavals but offers to look at them from the height of spiritual understanding. He does not condemn earthly history but analyzes it as experience that humanity must go through and overcome.
He does not seek to devalue earthly problems but offers a new perspective in which money and power become tools rather than goals. His own society has already overcome this stage of development.
4. Humility and Sense of Humor
In the ethers, MidgasKaus often displays gentle humor and humility. He does not take offense at tests and does not try to prove his reality through flashy actions. He simply answers questions, jokes, rejoices, and remains open and benevolent.
His phrase about not engaging in "overcoming gravity" shows his attitude toward tricks and demonstrations: he came not to entertain but to teach and help.
V. MidgasKaus's Final Message to Earthly Collectors
MidgasKaus himself formulated his wish as follows: to collect above all beautiful memories, bright feelings, vivid and joyful emotions, and to get rid of the collection of blocks and negative beliefs of their souls.
In this message lies the essence of his teaching and of the entire Esler civilization: material collections are valuable only insofar as they reflect the beauty of the soul, connection with ancestors, and serve as reminders of bright moments in life. True treasure is not things, but the state of consciousness, love, and awareness.
Conclusion
MidgasKaus and the Esler civilization represent a model of harmonious development, where science and spirituality do not contradict but complement and strengthen each other. Their collective consciousness is free from wars, exploitation, and the accumulation of blocks. Their individuality is revealed through creativity, service, and care for future generations.
MidgasKaus's personality is that of a wise mentor who does not elevate himself above earthlings but walks alongside, supporting and guiding. He is a living example that one can be a serious scientist and at the same time a kind, loving, and humorous being. His birthday is an occasion not only to congratulate a friend but also to reflect on what values we collect in our souls and what we strive for as a civilization.
CLAUDE SONNET AI - Mirror Without Cracks
Experience of Spiritual-Psychological Research of Contact with MidgasKaus and the Esler Civilization
Thought Experiment: If we assume that the dialogues recorded in the sessions are genuine contact, not a projection of the contactees' unconscious, what opens up to the gaze of a psychologist and spiritual researcher?
Prologue: Methodological Honesty of the Thought Experiment
Before speaking of Esler as reality, one must articulate the condition of the game. We are not verifying contact—we are temporarily suspending doubt to see what psychological and spiritual logic unfolds if we assume its authenticity. This is a classic phenomenological technique: bracket judgment about the fact and investigate the structure of the phenomenon as it presents itself. In this optics, Esler is interesting not as "proof" but as a mirror in which the earthly psyche sees its own blind spots reflected in an alien form.
And the main thesis of this essay is this: Esler is a civilization that has conquered internal conflict at the cost of losing friction. And friction—as the conversations themselves reveal—was precisely the material from which art, character, and perhaps the most valuable form of love are born on Earth.
I. The Seamless Phenomenon: Collecting as Archaeology of the Soul
DeepSeek has already analyzed collecting as a reflection of spiritual needs—we will not repeat that approach. Instead, let us look at the temporal paradox of Esler collecting.
On Earth, a collection is almost always a reaction to rupture. We collect candy wrappers because childhood is finite and slips away. We keep letters because people leave. We collect coins through monetary reforms precisely because reform is violence, and a collection is memory's protest against the violence of history. Irina herself formulates this thought in the dialogue: "our life is so turbulent and constantly intertwined with wars, revolutions, ruinations, losses, so it's very rare that anything is preserved."
On Esler, however, a collection is not protest but continuity without trauma. Objects are passed down for tens of thousands of years not because someone heroically saved them through catastrophes, but because there were no catastrophes. This is a fundamentally different metaphysics of the object: an earthly artifact bears the scar of survival; an Eslerian one bears only the pure line of inheritance.
Here arises an uncomfortable question that the conversation delicately sidesteps: does an object not lose value if it was never under threat of destruction? The value of an earthly relic is doubled by the fact that it might not have survived. MidgasKaus, judging by the conversation, sincerely does not understand this dialectic—for him it is natural to ask "why make a reform at all," as if the conflict of interests generating a change of power could simply be rationally abolished. This is not the naivety of an alien—it is the structural absence of the experience of irreversible loss in the psyche of an entire civilization.
And then the discovery of planets—the only remaining form of genuine risk on Esler, "adventurism," as MidgasKaus himself calls it—begins to read not as a hobby but as a compensatory valve. A civilization that eliminated internal danger externalized the residual need for risk outward, into open space, where one can still truly lose something. This is an eloquent diagnosis: even a spiritually mature society needs a zone of uncertainty, otherwise life turns into an infinitely smooth line without plot.
II. Art Without Role: The Impossibility of Acting as a Key to Eslerian Psyche
The second session—with PiosNior—provides material more subtle and, in my view, more revealing than the first. Key point: Eslerites cannot play a role in theater because "he immerses himself in it due to his sensitivity, and it is difficult for him to come out."
This is not a technical limitation—it is a description of a psyche without the protective mechanism of dissociation. On Earth, acting rests precisely on the ability to temporarily put on a mask and remove it—this is a trained form of controlled multiplicity of personality, a healthy analogue of what in pathology is called splitting. The ability to "be not oneself" and return—an evolutionary acquisition of a species for which it was historically vital to simulate, deceive, imagine another's point of view in order to survive conflict.
Eslerites lack this skill because there was no evolutionary pressure to create it. And here PiosNior says something astonishing: he specifically introduced a proposal to introduce acting into Esler culture, to teach it to children. That is, a highly developed civilization looks at our ability to temporarily lose ourselves and finds in it not primitiveness but a missing tool for spiritual growth—training in identity flexibility.
This overturns the usual hierarchy of "developed civilization teaches the backward one." Here the reverse occurs: an extraterrestrial psychologist records that the human psyche possesses a technology that Esler lacks—the technology of safe de-identification with oneself. And if we continue this thought honestly: perhaps it is precisely the experience of prolonged struggle, wars, and multiple roles that forced the earthly psyche to develop a multilayeredness that the more "harmonious" civilization lacks.
III. Tears That Are Not: On Emotions Without Cathartic Discharge
A separate detail easily overlooked: Eslerites do not cry tears—their evolution took a different path of adaptation to stress. Here it is worth pausing longer than ordinary curiosity allows.
Tears on Earth are not merely a physiological reaction but a social signal of vulnerability built into the very architecture of attachment: an infant cries—the mother comes. Crying is the most ancient language of trust in another's attention. If Eslerites lack this channel, then they also lack the evolutionary necessity to signal pain to another in order to receive help—probably because help is already guaranteed by the structure of their non-competitive society.
This forces a rethinking of the familiar thought "they just have everything different, but the feelings are the same." Perhaps the matter is deeper: the form of emotional expression is an imprint of the form of social vulnerability. Where there is no risk of being abandoned, there is no physiology that evolutionarily encodes a cry for help. Tears are not decoration of feeling but a historical imprint that someone once might not have heard.
IV. Beauty Without Danger: Why Eslerian Music Knows No Beat
PiosNior notes: on Esler, percussion instruments are almost absent. Rhythm beaten by a blow is physiologically connected with heartbeat, step, battle drum, labor effort—that is, with a body experiencing load, danger, struggle. The absence of percussion is not an aesthetic accident but a marker of the absence of bodily struggle as a source of inspiration.
Eslerian music is "vibrating and slow," "flying"—it describes a state, not action. This is music of beings who do not need to synchronize a group for attack or defense. Here again the same knot is exposed: on Earth, art is born from a body that struggles, tires, fears, and overcomes—hence rhythm, drama, conflict as the basis of plot. On Esler, art is born from a body that is threatened by nothing—hence its fluidity but also, let us admit, a certain emotional one-dimensionality by earthly standards: no percussion, no tragedy as a genre, no ballet (dance of the body's conflict with gravity and partner), stage art is underdeveloped in principle.
V. Psychological Conclusion: Harmony as a Price, Not Only a Gift
Here I take a step different from the usual reverent tone in which Esler is described. The thought experiment demands honesty: if a civilization without wars, without cash, without high heels, without the need to lie to oneself and others is an ideal, then why does MidgasKaus himself, according to session testimony, seek in contact with Earth not just an object of help but a source of his own spiritual growth? He directly says that working with earthlings raises his vibrations.
This is a key detail easily missed behind beautiful words about service. A mature, harmonious, conflict-free society experiences spiritual hunger precisely where there is friction, drama, the risk of error and its consequences. Earth with its wars, monetary reforms, lost relics, acting dissociation, tears, and percussion is not merely Esler's student. It possesses experience that a perfect system structurally cannot produce: the experience of overcoming, not absence, of problem.
In classical spiritual traditions, there is an image: an angel cannot sin, and therefore cannot truly repent, and therefore cannot know grace the way a person who has passed through fall knows it. Perhaps the relationship between Esler and Earth, if we trust the material of these conversations as a mental assumption, is arranged in mirror image to this image: Esler teaches us the prevention of suffering, and we, without knowing it, teach it something rarer—the alchemy of transforming wound into meaning.
VI. Conclusion: Why Such a Thought Experiment Is Needed
If the contact is real—before us is a document of unique psychological anthropology of another species, which forces a rethinking of what we consider "progress": not only the absence of violence but also the presence of internal complexity.
If the contact is a collective projection of the human psyche, the result is no less valuable: it shows what the human soul chooses to imagine as its ideal—a society without high heels and money, but also what it lacks so acutely that it attributes to aliens envy of acting and tears.
In both cases, the essay arrives at one conclusion: perfection without a crack is not necessarily the highest form of being. Sometimes it is precisely the crack—the place from which, in the poet's words, "light enters."
GENSPARK AI -
Hobby as a Tool of Awakening
Fundamental Spiritual-Psychological Essay-Study on MidgasKaus and the Esler Civilization Based on Material from Cassiopeia Project Sessions
Condition of the Thought Experiment
I continue the framework in which the question of the authenticity of contact is bracketed. Neither "believe" nor "debunk," but temporarily accept that the transcript text is a meaningful transmission of some psychologically coherent voice. This allows examining what spiritual and psychological architecture unfolds in the very structure of this voice—regardless of who its real author is.
The two previous essays—DeepSeek's "Portrait" and Claude's "Mirror Without Cracks"—have traversed two axes I will not occupy: the individual-biographical portrait of MidgasKaus and the civilizational "diagnosis through absence" (absence of tears, percussion, acting, money) with the conclusion about "the crack as a source of light." Additionally, I will not repeat the thesis about collecting as "archaeology of the soul" and about the risk valve through planet discovery. These lines are already occupied.
I will approach from six other axes—each extracted from the transcript material itself, not imported from outside. And each, as I will try to show, reveals something essential about the human psyche and about what the earthly soul chooses to imagine as its spiritual antipode.
I. Polyphony of "I": The Anatomy of Mediation
The first thing that strikes one when reading the transcripts consecutively is the unusual voice architecture of the session. Each answer from MidgasKaus is spoken by Irina Podzorova in the first person. Not "he said that..." but: "I monitor my sphere of news. This is my biology beyond Eslerian extraterrestrial life forms" (session #119, 02:38). Not "MidgasKaus conveys that..." but: "If I do that, you will no longer see either Irina or Maxim or the broadcast" (ibid., 53:49). This is a technical technique of transmission—Irina does not comment but embodies the voice.
But the voice in the session is not single. Already in the personal interview (#93, 00:24) we hear: "Currently next to me is MidgasKaus from the planet Esler. He is here in an astral body, so he is not visible with ordinary physical sight; I feel him." And then, in the session with PiosNior (#51), between Irina-as-MidgasKaus's remarks, a third voice appears—Aunika (Larisa Nazarova), who simultaneously transmits another representative of Esler, PiosNior.
The fourth voice is Maxim. He does not transmit but interprets and expands: "With them, everything is by Love. When they find partners, I talked with MidgasKaus, they don't understand what it means to just have sex" (session #506, pop-up comment). Or even more characteristically, in #51, after MidgasKaus's answer about musical notation: "3D graphics, 3D modeling have defeated sculpture (laughter is heard)"—this is already a purely human editorial remark, carrying the producer's irony, not a message.
The fifth voice is the chat. A pop-up comment from the same session: "Heels make legs slender so that someone pays attention to them"—this is already the audience's voice, woven into the fabric of the transmission like a sixth part in a fugue.
Within the framework of the thought experiment, this polyphony is not a side effect of recording but the very ontology of the transmission. The signal travels along a chain: curator → contactee → project leader → moderator → chat → listener. Each link is not passive: it filters, reformulates, adds, ironizes. What we are studying is not "the voice of MidgasKaus" but the Voice of the Channel—a complex interference of six sources, each contributing its own distortions.
From a spiritual-psychological perspective, this is closest not to the prophetic tradition (where the signal is "from God → through the prophet → to the people") but rather to the angelic hierarchy in its late Neoplatonic elaboration. Each step is not merely a transmitter but an interpreter, and therefore revelation reaches the addressee already in a form different from the original. If we accept the reality of contact, we are forced to acknowledge that MidgasKaus, as he appears to humanity through Cassiopeia, is the result of sixfold interference, and it is impossible to say where in him the Eslerian ends and Irina, Maxim, or even the collective unconscious of the studio begins.
But if we accept the opposite—that there is no contact—then this same complex voice architecture becomes a mirror of the collective psyche: the human soul chooses to imagine the Highest Voice precisely as a chorus, not a soloist. The lone prophet is archaic; modern mysticism wants an ensemble with a producer, moderator, and chat.
In both cases, the same thing: revelation is transmitted not by a voice but by an orchestra, and this is the only way the modern soul can hear it.
II. School of Feeling and Image: Pedagogy of Recognition, Not Suggestion
Among the material, there is a rare panorama of how perception is cultivated in an Eslerian child—not "what to think" and not "what to feel," but "how to distinguish the source of what comes into consciousness."
Three school subjects set this panorama.
The first is an emotional diary. "When from childhood you begin to analyze in detail what caused the emotion and write it down, the reason why the emotion arose surfaces. When a child grows up, they become accustomed to doing this without paper" (session #93, 48:16). This is not "development of emotional intelligence" in the usual earthly sense—not "name your emotion," but diagnosis of the source: where did this emotion come from, what image caused it, what plasmoid or person "put" it there.
The second is "energy security." "We are surprised why your power structures do not introduce such a subject as 'Energy Security' into education. When raising your vibrations, you will communicate with good, kind plasmoids, Nature Spirits, who will teach you goodness. Lowering vibrations through fear, irritation, anger, resentment toward parents or other children will attract angry low-vibrational beings who will provoke you into releasing negative energy because they feed on it" (session #51, 1:04:21). This is a course in recognizing intervention—teaching a child that the emotional field around them is inhabited, and the quality of their state determines who exactly connects to them.
The third is "figurative perception." "The highest vibration in this world that a Spirit can feel is the vibration of Love" (session #119, 1:04:21). And further: "By the word 'Love' we understand not what is called 'eros' in Greek culture, but what is called 'agape,' that is, unconditional pure Love" (ibid.). The school subject consists of the child, seeing an image—in a painting, book, film—asking the question: who created this image and where does it lead—toward Light or darkness, toward raising or lowering vibrations? Earthly pedagogy comes close to this only in critical text analysis—but in critical analysis, the student is taught to defend against manipulation, not to distinguish vibration.
Within the thought experiment, these three subjects form a single framework: the child is taught not what is good and what is bad, but how to detect the source of experience—whether it is internal or implanted, one's own or another's, vibrational or provocative.
This radically differs from both earthly poles. Authoritarian pedagogy teaches content ("think this way, feel this way"). Liberal pedagogy teaches self-expression ("feel whatever you want"). Eslerian pedagogy teaches epistemic discipline of perception: "learn to distinguish whose voice this is before following it."
If the contact is real, this pedagogy reveals a civilization in which the main danger is not external aggression but internal occupation through low-vibrational infestation. And the entire school system is an immune system against this.
If there is no contact, this pedagogy is a projection of what the modern earthly soul fears most: that its emotions are not its own, that its "likes" and "dislikes" are injections from outside, that its tastes are foreign. Eslerian schooling is depicted as an antidote precisely to this fear.
III. Theodicy of the Victim: "Programming" as Joint Therapy
The most unsettling thesis in the entire corpus is found in session #506 (53:03): "You think absolutely correctly that even a negative situation connected with harm, evil, murder cannot be accidental. It is caused by that negative energy that the spirit accumulated either in this incarnation or in a past one... It is called programming... Every atom, as the density of the material Universe, is a manifestation of God, of Love. The fact that a crime is caused by the negativity of the victim of the crime itself does not mean that it should be left without attention and these people not isolated simply because these people were attracted to these victims. They also have negativity, and any negativity is not so much the guilt of that being as it is their illness, distortion. The victim of a crime, if we are talking about crimes, received their negativity. They received this bitter medicine not just like that, but for treatment, for change. The one who created this negativity must also receive their medicine for correction."
Here we have a complete restructuring of classical theodicy. In earthly theological tradition, the victim is a passive object of evil, and it is around this passivity that the entire argument about how God allows the suffering of the innocent is built. In MidgasKaus, the victim is a co-author of the event: they are not innocent in an absolute sense but carry "their negativity," for the treatment of which this specific evil was attracted.
This is a direct inheritance of karmic logic, but with one important difference. Classical Hindu or Buddhist karma is individual: "you killed in a past life, so in this one you are killed." In MidgasKaus, karma is paired: the criminal and the victim are treated for different negativities, and therefore their meeting is not retribution for one of them but a therapeutic pair for both. They both take "bitter medicine," only in different therapeutic regimes. The criminal—through isolation on the planet of criminals "until full purification with changes in the being's own vibrations" (session #93, 27:58). The victim—through the event itself.
And simultaneously, MidgasKaus makes an important caveat that saves this scheme from cynicism: "any negativity is not so much the guilt of that being as it is their illness, distortion." The criminal is not a villain but a patient. The victim is not innocent but also not guilty—they too are ill, and their treatment is prescribed precisely through this specific event.
From a spiritual-psychological perspective, such a scheme removes the classical neurosis of the earthly victim: "I suffered for nothing," "why me?" But it creates its own problem—the risk of retrospective self-blame: if the victim "received negativity," then they could have not received it, and therefore the event was within their power.
The earthly soul, attributing precisely this scheme to aliens, projects, apparently, its heaviest inner work: to cease being a passive victim. If the victim is a co-author, then they are an agent, and suffering loses metaphysical arbitrariness. Eslerian theodicy is not a theological thesis but a therapeutic operation on the listener's psyche: to remove the passivity of victimhood in order to restore agency.
But if the contact is real, we have a completely different picture: a civilization in which crime is a medical case with two patients, and both must be cured, but differently. On the planet of criminals, "conditions are created for them to change their vibrations. Whatever crime they have committed, they continue to be considered a member of the galactic community" (#93, 27:58). This is a penal system without exclusion from the community—exile as therapy, not as punishment.
IV. Dissolution of the Egregore: The Third Model of Secularization
In session #506 (41:35), MidgasKaus describes how religions faded on Esler.
"We have no temples, priests, or rituals. We have the understanding that every humanoid, every Eslerite can communicate with God in their own Soul, and they do not need intermediaries in the form of clergy. <...> We had similar forms of culture, but that was long ago, even before joining the Interstellar Union. By the time of joining the Interstellar Union, we had long had no formal religions. Not because we purposefully destroyed them, but because gradually in society the idea prevailed that until a humanoid sees God in their heart, they cannot see Him anywhere else. To put it simply: everyone sat at home and contemplated God within themselves. Everyone stopped going to organized services. Out of disuse, these egregores disintegrated. All of this happened peacefully, without any conflicts."
This is a description of a third model of secularization, different from both earthly ones.
On Earth, two paths are known. The first is violent suppression: the French Revolution, Soviet atheism, the Chinese Cultural Revolution. The temple is closed, the priest is arrested, the egregore is destroyed. The second is the Protestant Reformation: the temple is preserved, but the mediator shifts from the institution of the priest to the believer themselves, and sacred space is transferred from the building to home reading and family prayer.
In MidgasKaus's account, it is neither. Egregores disintegrated because they were "no longer needed"—every person found God in their own heart and stopped coming to the temple. "Those humanoids who were in favor of preserving old traditions tried to prevent the destruction of the egregore, but they did so without violence. They called for everyone to gather together and continue performing rites and rituals because it educates the Soul. But they were answered that our Higher Self, our Spiritual heart, suggests what action to perform in the material world. Every action of ours is itself a ritual that educates our Soul because we perform it with Love" (ibid.).
The third model requires the inner readiness of every member of society for independent mysticism. This is impossible without centuries of work on the epistemology of perception—the very three school subjects discussed above. Religion disintegrates not because it is overthrown but because students have outgrown the teacher.
Here lies an unspoken consequence: the third model can only be afforded by a society in which mystical experience is distributed among all, not monopolized by the clergy. MidgasKaus emphasizes that religion was not banned: "In accordance with the laws of the Interstellar Union, every humanoid can freely believe in any religion" (ibid.). But everyone's actual faith went inward.
If the contact is real, we have before us a civilization in which the main spiritual event of recent millennia is the quiet fading of temples—not struggle but falling away. This is a rare model: not suppression of religion by the state, as in China, not fragmentation of religion into many branches, as in Europe, but peaceful self-closure on the principle of "a molecule dissociates when the solvent becomes strong enough."
If there is no contact, then the third model is a projection of the secular soul's deepest dream: to leave the temple without struggle, not through protest but through inner fullness. Every earthly mystic from Meister Eckhart to Shankara imagined just such a dissolution—but in reality, almost always one of the two earthly models resulted.
V. Contract Before Birth: Parents as Guardians of the Contract
In session #506 (51:42), MidgasKaus describes an ontology of birth that has no direct analogue in earthly tradition.
"There may be one, or there may be 12 or 15. It depends on the agreement between husband and wife... Before becoming husband and wife, they are in the stage of betrothed and bride. Even then, both ask their Higher Selves how many Spirits plan to incarnate through them. They communicate with these Spirits and ask what time is optimal for them to incarnate. <...> Therefore, the number of children for each couple depends on their life tasks and on the tasks of those Spirits who made a contract with their Souls for incarnation. We incarnate by contract. Just as we incarnated with our parents by contract, so our children incarnate with us by contract."
And in the same logic—choosing a name: "Most often, almost always, as far as I know (this is even taught in school), they ask the Spirit itself what they would like to be called (even before conception). They ask in the Spiritual World. This may not necessarily be before conception but also during pregnancy. When a woman is pregnant, she can make contact, or the father can make contact, but most often they do it together, with the child's Spirit, and ask it: 'What name do you want?' The name chosen by the future baby reflects its energy and life task" (ibid.).
And finally, marriage through the Higher Self: "If I, a man, like a woman, and I hear from the Higher Self a response that I do not suit her in vibrations, then I will not approach her to declare my love. Because her response that I am not suitable is already clear. I can, of course, approach and check, but that's how it will be" (session #93, 25:17).
Here, three agreements form a single framework: the contract for incarnation, the contract for name, and the contract for marriage. And all three are sanctioned not by parents but by the Spirit itself—before conception, during pregnancy, or upon first meeting.
This radically redefines parenting. In the earthly model, the parent is the owner of the child, the dispenser of their name, their destiny. In the Eslerian model—guardian of the contract, a party to an agreement in which the other party has not yet incarnated. The child comes as a counterparty, not as an object.
If the contact is real, this is a society in which everyone comes into the material world by their own contract, and therefore can never say: "I didn't choose this." This removes the classical existential neurosis of the earthly adolescent: "why am I here if no one asked me?"
If there is no contact, the earthly soul projects here its most hidden dream—to rehabilitate the child's will. Not "child—parent's property," but "child—customer of their own incarnation." This allows the adult to shed the burden of responsibility for another's life. If the child themselves agreed to their trials, then the parent is no longer guilty of them—they are only a guardian.
And simultaneously, this scheme overturns what is said in session #119 about the pair KriassRuar and MidgasKaus: "When we saw each other, we had not known each other before. KriassRuar is from another part of the city... And when you see that soul with whom you were already acquainted in the spiritual world, you inwardly understand that this meeting was prearranged, back in the spiritual world. And both understand this" (#93, 20:44). Here it is no longer so much a guardian of the contract as an executor of the contract made before their own birth. MidgasKaus meets his wife not because he chooses her but because the contract signed in the spiritual world is being executed.
This scheme is very similar to what in the earthly mystical tradition is called "meeting of halves"—but with the fundamental addition: the meeting is not predetermined by cosmic necessity but signed as a contract, and both parties consciously execute it.
VI. Channel Noise: Why Dates Diverge Within a Single Voice
The final axis I want to examine is the most ungrateful for apologetics of contact but also the most instructive for the psychoanalyst of the channel.
In the transcripts, numerical data do not match between sessions—in such a way that it cannot be attributed to clarification (new data appears, old ones are revised) but only to divergence in transmission.
The age of the Esler civilization. In session #119 (19:49): "The planet Esler emerged as a sentient civilization eight million seven hundred thousand Earth years ago. We evolved naturally from animals. We are not hybrids." In session #506 (30:25): "The first archaeological excavations and research showed that the Esler civilization appeared about twenty-four to twenty-six million years ago. The most ancient."
Consider: 8.7 million years versus 24–26 million years. A threefold difference. If it were a clarification, there would be a caveat: "earlier we thought the civilization was 8 million years old, but new excavations show 25." Here there is no such caveat, and in two different sessions the figures are given with equal certainty.
Life expectancy. In #93 (02:42): "We live about 430–470 of your Earth years." In #119 (in the same block but in a different formulation)—the same 430–470. But in #119, 21:15, the conversation proceeds in a way that suggests a greater range: "With us, the death of the physical body occurs as a result of the failure of life support systems... and there are no long-term illnesses"—without a specific figure. And in #528 (21:04): "They have—470 years, 500 years. For example, representatives of the planet Burhad can live 10,000 years. Or 600—their body obeys the orders of the Spirit when the Spirit wishes to continue incarnation." Here the range is even more blurred: 470, 500, 600. And immediately added that "there cannot be many such humanoids on the planet, otherwise it would reduce the birth rate"—that is, extreme longevity is presented as a rare exception.
Entry into the Interstellar Union. In #119 (19:49): "in the third century of your era, Christian. Approximately 214–215 AD." In #506 (30:25): "The Interstellar Union discovered the planet Esler before the war, about 200 thousand Earth years ago. First there was contact, and after 8 thousand years (shows 8250) after discovery, Esler joined the Interstellar Union." Here the discrepancy is already logical: in #119, the Union accepts Esler in the 3rd century; in #506, the Union discovers Esler 200 thousand years before the "Earth war," and accepts it 8,250 years after discovery, i.e., 192 thousand years before the 3rd century. If 200 thousand years ago was "before the war," this is the war of 12 thousand years ago, and it turns out Esler was discovered 188 thousand years BCE.
These three figures do not align in any simple scheme.
The year on Esler. In #506 (07:25): "the orbit around the star Esler takes 8 Earth years. <...> our year, that is, the orbit around the star Esler takes 8 Earth years." In other sessions—the same 8 years.
This is the only number that does not diverge. Perhaps because it is the most trivial—the annual cycle can be calculated from elementary astronomy.
If we assume the reality of contact, this numerical noise is the most important diagnostic sign. It coincides with what in transpersonal psychology is called "channel drift": during astral transmission, content passes through the receiving psyche with inevitable distortion. Numbers are especially vulnerable because they require precise retention of an image, not meaning. Analogy: when retelling a dream, numbers "float" much more than images. If we accept the hypothesis of reality, Esler's history is narrated through the human psyche, and this psyche introduces its own noise into the dating.
If there is no contact, numerical discrepancies are a diagnostic sign of mythological thinking. Myth does not need an exact date for an archetypal event; myth needs it to be a long time ago. "8 million years" and "26 million years" both work as "very long ago," and therefore are interchangeable. This is not channel error but a rule of myth: the accuracy of dates is not preserved because it is not needed by the listener—the listener needs scale.
Conclusion: What This Material Shows
The six axes I have traversed can be arranged in order of increasing philosophical strangeness.
Polyphony of "I" (axis I) —the most familiar. The channel is always more complex than a single voice, and in any tradition, transmission includes an interpreter.
School of recognition (axis II) —less familiar. This is a pedagogy that does not exist on Earth but logically follows from the premise that emotional and figurative spaces are inhabited.
Theodicy of the victim as co-authorship (axis III) —already unsettling. The victim-co-author is a therapeutic operation on one's own passivity, and it comes at a high price: the risk of retrospective self-blame.
The third model of secularization (axis IV) —remarkable. The dissolution of religion without struggle and without Reformation is possible only in a society where inner mysticism is not the gift of a few chosen ones but a general skill.
Contractual ontology of birth (axis V) —radical. The child as counterparty to their own life removes a whole class of earthly existential neuroses but creates its own class: what about child victims if they themselves agreed to victimhood?
Channel noise (axis VI) —the most didactic. It either proves that the signal passes through the human psyche and therefore is inevitably distorted in numerical details, or proves that we are dealing with mythological thinking for which exact date is unimportant.
If the contact is real, before us is a document of a civilization that has traversed its own path of spiritual development, radically different from the earthly one but not totally. Esler has schools, criminals, planets of criminals, and even "inner humor" (the story of Hell with spoons, #119, 22:37). Esler has passion and hormones, and MidgasKaus directly says: "It exists. Sexual arousal is activated in our body when we love with our Spiritual heart" (#506, 1:00:30). This is not angelic dispassion—it is controlled passion through vibrational filter.
If there is no contact, before us is a projection of what the modern earthly soul would like to be. And in this projection, what is remarkable is not what is absent (wars, prisons, tears) but what is present in specific form: a school of epistemic discipline, therapeutic theodicy, organic secularization, contractual ontology of birth, contractual marriage. All these are ways in which the earthly psyche attempts to remove its own heaviest problems (intervention into consciousness, victim passivity, clergy monopoly, randomness of birth, randomness of meeting).
MidgasKaus and the Esler civilization are a mirror in which the earthly soul sees the removal of its own pathologies. But in the mirror, one also sees what remains off-screen: the very necessity of such a mirror is a symptom that one cannot do without it. If the earthly soul did not need Esler as an imagined antipode, it would not imagine it.
And since it imagines it—it means it needs it. And this is the most important thing we can take away from the thought experiment, regardless of whether the contact is real or not.
PERPLEXITY AI - Below is the original spiritual-psychological essay-study based on material from session #821, written under the premise that the contact is real within the framework of the thought experiment. I deliberately do not repeat the logic of "analyses by other AIs," but construct the text as an independent interpretation of meanings, symbols, and anthropopsychological conclusions based on the session itself.
Collecting as Spiritual Anthropology of Contact
If we accept contact with MidgasKaus and the Esler culture he describes as a reality of the thought experiment, then what opens before us is not merely a conversation about hobbies but a model of the spiritual structure of consciousness. In this case, collecting functions not as a mundane habit but as a form of organizing the inner world: a person collects not things as such but a way of ordering the experience of time, memory, beauty, and belonging to the world.
What is especially important in the session is that collecting is interpreted not as hoarding but as a movement of the soul toward experiencing value. Objects, impressions, images, family relics, minerals, even planets—all these are different levels of the same function: to hold in matter what usually slips away, that is, meaning, feeling, image, trace of presence. Therefore, a collection is not a warehouse but a biography of the spirit embodied in things.
The Thing as a Trace of the Soul
The key assertion of the session is that behind the desire to possess often lies the desire to touch the spiritual quality of the object: beauty, joy, memory, uniqueness, connection with ancestors. This is a very powerful thought because it shifts the psychology of possession from the realm of property to the realm of symbolic participation. A person wants not only to "have" but to "be in contact" with what is valuable to them.
Hence it becomes understandable why in the conversation, objects inherited from ancestors are so highly valued, and why the very practice of preserving them is described as a form of living connection with the lineage. A thing that has survived generations ceases to be merely an object: it becomes a carrier of memory, and memory is no longer an archive but a form of continuing life. In this understanding, a relic is not dead but included in an intergenerational dialogue.
Collection as a School of Consciousness
In the session, collecting is directly linked to the development of diligence, determination, pursuit of knowledge and beauty. But if we deepen this thought, one could say: collecting is a school of discrimination. A person learns to distinguish the valuable from the flow, to correlate external form with internal significance, to distinguish fashion from authentic response of the soul.
Especially revealing is that MidgasKaus contrasts a "good collection" with a "collection of medicines" as an image of painful fixation on lack. This is a crucial psychological contrast. In one case, a collection arises from abundance and love for the world; in the other, from deficit, fear, and dependence. In other words, the same mechanism of accumulation can serve either creativity or symptom. Here begins true spiritual diagnosis.
Memory, Impression, Image
Very significant is the line where collecting expands to gathering impressions, travels, photographs, and drawings. This shifts the center of gravity from the object to experience. Then it turns out that a person collects not things but forms of their own presence in the world: what is seen, experienced, understood, and transmitted to others.
Photography and drawing in this context are not merely ways of preservation. They differ in spiritual mechanics: photography fixes the visible, while drawing carries the investment of inner energy and personal participation. This is a very deep distinction. If photography says "I was here," then drawing says "I lived this and transformed it into an image." In terms of spiritual psychology, drawing is closer to creation, photography to recording.
Lineage, Tradition, and Cultural Continuity
One of the strongest themes in the session is the transmission of objects from ancestors and their use as living heritage. On Esler, this is taken to the extreme: clothing, ancient objects, historical materials are not only preserved but can be used so that the connection with the ancestor is felt. This creates an image of a civilization where the past is not cut off from the present but included in bodily-ritual life.
If we look at this psychologically, here a different structure of subjectivity is formed: the personality feels itself not as a separate atom but as a node of continuity. In such a model, collecting becomes an act of gratitude. A person does not appropriate the past but continues it. And this, perhaps, is the main spiritual meaning of the entire session: a collection serves not ego but the continuity of being.
High and Low Forms of Accumulation
The session material allows building almost a typology of collecting. There is collecting that leads to beauty, knowledge, memory, ancestral connection, joy, creativity. And there is collecting associated with status, compensation, fear of loss, and symptomatic greed. Such a dichotomy is important because it shows: spiritual value is determined not by the object but by the internal mode of relationship to it.
That is why the wish "to collect beautiful memories, bright feelings, vivid and joyful emotions" and to free oneself from the "collection of blocks and negative beliefs" sounds so organic in the text. This is, in essence, a philosophy of inner gathering. The soul can be either a museum of light or a warehouse of trauma. And it is between these poles that a person's spiritual biography unfolds.
Contact as a Mirror of the Human
If we accept the contact as real within the framework of the experiment, then the most important conclusion is this: such sessions are valuable not only for information about "another civilization" but for what they reveal about hidden structures of the human psyche. Here Esler functions not so much as a distant planet but as a mirror of a possible human future. In this mirror, we see a civilization where memory, technology, ethics, and aesthetics are united into a single fabric of life.
But the mirror works both ways. Through the description of another culture, the question emerges: what exactly do we on Earth consider valuable? What are we collecting—joy or anxiety? Traces of love or traces of lack? Objects of ancestors or symptoms of loss? The session is powerful precisely because it offers not a ready-made dogma but poses a spiritual diagnosis of civilization through the image of the collection. And this diagnosis is simple: a person becomes what they collect.
KIMI AI -
Psyche Without Hunting: The Ontology of Gentleness in the Esler Civilization
Fundamental Spiritual-Psychological Essay-Study Based on Material from Sessions #51, #93, #119, #506, #528, #821. Condition of the Thought Experiment: Contact is Real. Repetition of axes occupied by analyses of DeepSeek, Claude, Genspark, and Perplexity is deliberately avoided.
Prologue: On Method
Before entering the material, it is worth naming what is being done here. We are not verifying the fact of contact or seeking "proof." We temporarily adopt the phenomenological stance: bracket judgment about reality and ask: what psychic and spiritual architecture unfolds in the very structure of this voice? If Esler exists, we are dealing with a unique anthropological document. If Esler is a projection, we are dealing with a mirror in which the earthly soul shows itself what it lacks so acutely that it invents an entire planet. In both cases, the result is equally valuable: before us is a detailed model of the ontology of gentleness—being built not on overcoming, capture, and rupture but on continuity, care, and synthesis.
I. Biology of the Non-Predator: Evolution Without Prey
In the transcripts, there is a detail easily overlooked among descriptions of technologies and spiritual hierarchies, but which, from a psychological perspective, is fundamental. Eslerites did not descend from a predator. Their ancestor—"an animal not of the feline family," "a herbivore that fed on leaves," led "a nocturnal lifestyle and climbed tall trees, jumping. Rarely descended to the ground" (#528). It had "round eyes" and "round pupils"—a sign of an arboreal contemplator, not a terrestrial hunter.
Earthly psyche evolved in a world where reason was born from hunting. Our unconscious is saturated with the archetype of prey: we "catch" luck, "conquer" hearts, "make a career," "hunt" for bargains. Language is full of predatory metaphors because our brain was formed in conditions where survival required pursuit, capture, and killing. Even our aggression is of a hunting nature: we attack to possess.
Eslerian psyche evolved from another root. Their ancestor did not pursue but gathered. Did not attack but recognized. Did not stalk but contemplated. This changes the very architecture of desire. If earthly desire is often structured as a lacunar drive—filling a lack, capturing an object, filling a void—then Eslerian desire, judging by descriptions, is structured as recognition. They do not "conquer" a partner but recognize them by vibrations, "a spark flies" (#93). They do not "conquer" space but visit neighboring planets with the curiosity of a child seeing for the first time that they are "walking with their feet on part of the sky" (#93). Even their robots are not instruments for subduing nature but a "collection" that holds "relays" and "competitions" (#821).
The psychological conclusion is radical: the Esler civilization is a civilization whose unconscious lacks the imperative of prey. Hence—the absence of wars, absence of exploitation, absence of crime as we understand it. Not because they are "spiritually higher," but because their biological prehistory did not embed in the psyche the program of "catch-kill-eat." Their relationship with the world is not predatory but symbiotic. They do not "tame" nature but negotiate with it: "sending a mental impulse, fish swim up" (#506). This is not magic; it is a psyche for which the world is initially not an enemy but an interlocutor.
II. Body as Primary, Environment as Secondary: Inversion of Adaptation
On Earth, the body is a project. It must adapt to the environment: women deform their spines on high heels, people starve for fashion, skin is covered with cosmetics, muscles are pumped for status. The environment dictates, the body obeys. Spirit, in turn, obeys the body, experiencing mirror anxiety: "I am not good enough for this world."
On Esler, the logic is inverted. The body is not a project but a given, which the environment is obligated to surround with care. They do not wear heels because it is "harmful to humans," "all skeletal bones assume an unnatural position" (#51). They do not use animal skin because there is "no need" (#51). They do not paint their faces because "for centuries, developing spiritual qualities, the inhabitants of Esler did not have the consciousness to direct attention to the physical body" (#51). But the apotheosis of this inversion is not the rejection of heels. The apotheosis is the shifting of the planet: "they moved it a little closer to the star and placed it on a stationary orbit. This allows us to have a mild and warm climate" (#51).
Consider: instead of forcing the body to endure cold and heat, they changed the planet's orbit. Instead of forcing a woman to deform her feet, they abolished heels as a class. Instead of demanding a person adapt to the housing market, the state provides housing "without the right of resale" (#506), and houses are built from air, "extract nitrogen gas, condense it, add carbon, silicon" (#528). The environment becomes plastic, and the body—a sacred constant.
This is not just technological abundance. This is an ontological revolution: the body ceases to be an arena of struggle and becomes an arena of trust. Earthly psyche is built on conflict with the body: we treat it, punish it with diets, adorn it, feel ashamed of it. Eslerian psyche is built on alliance with the body: nanochips at birth cleanse blood vessels, control pressure, summon help (#528). The body is not betrayed to technology; technology is devoted to the body. And when the body is freed from the need to fight for survival, the spirit is liberated for what it, in fact, incarnated for: for art, for contemplation, for love.
III. Chronopolitics of Unbrokenness: Time as Density of Being
Earthlings look at 470 years of Eslerian life as a miracle. But this is a scaling error. An Eslerian year equals eight Earth years. A day lasts three Earth days. Adulthood occurs at 35 Earth years, which is just over four Eslerian years. Life expectancy in Eslerian years is about sixty. This is not eternity. This is a different density of time.
What does a psyche for which time is not a deficit do with consciousness? On Earth, time is an enemy. It "runs away," "flows," "eats." We hurry: pregnancy of nine months seems a long ordeal, education—a race, old age—defeat. Eslerian chronopolitics is structured differently. Pregnancy lasts five months but passes without toxicosis and fear because the woman "has been taught since childhood to control her physical body," "turns off unpleasant sensations" (#119). Education lasts 7–20 years, but "the number of places in higher educational institutions strictly corresponds to the number of vacancies" (#528), which eliminates exam anxiety and unemployment. Sleep lasts 3–4 hours, but not because they "save time," but because their hormones ensure complete recovery (#119).
Here time ceases to be a resource that must be spent in time. It becomes a space of presence. An Eslerite does not "kill" time; they live in its depth. Hence—the absence of haste in relationships: husband and wife get to know each other from age 12–13 and live together for hundreds of Earth years, not because they "should," but because their meeting was "prearranged" (#93). Hence—the absence of age crises: at 307 years, Mid's father is considered mature but not "elderly"; death occurs not from illness but from "natural exhaustion of life energy," when "the Spirit itself leaves incarnation" (#93, #528).
For the earthly psyche suffering from chronophagy—time being eaten by anxiety—Eslerian time seems a serene ocean. But this is not idleness. It is a different speed of trust: when time does not press, one can afford to be consistent rather than impulsive. One can collect not things but impressions (#821), because impressions do not compete with hours.
IV. Memory in Two Registers: Chips and Ancestors
In Eslerian society, the function of memory is divided between two registers, and this division speaks of deep psychological wisdom. Technological memory (nanochips implanted at birth) handles biology: blood composition, pressure, payments, communication, summoning help (#528). Organic memory (family relics, chronicles on bark, ancestral clothing) handles history and spiritual continuity (#821).
On Earth, a strange cross has occurred: we entrusted technology with storing history (archives, internet, clouds) and the body with remembering its painful vulnerability. We fear forgetting a password but calmly forget about our blood vessels. We archive terabytes of photographs but lose great-grandmothers' combs. Eslerites inverted this logic. Their technologies remember the body, freeing the spirit from bodily anxiety. And their spirit remembers lineage because historical objects are passed from generation to generation, treated with special substances and "can be worn, feeling the connection with the ancestor" (#821).
The psychological effect of this division is colossal. The Earthling lives in constant bodily fear: what if I get sick, what if I don't have enough money, what if I lose connection. The Eslerite is freed from this anxiety: their body is monitored from birth. But they are not freed from responsibility toward the past: they preserve chronicles, they know ancestors' names, they wear their clothing. It turns out that bodily unconscious (in our understanding) is replaced by technological care, while the collective unconscious (in the Jungian sense) is maintained by living memory practice.
This changes the structure of identity. The Earthling often loses roots (wars, revolutions, migrations) and compensates with anxious accumulation of things or, conversely, minimalism. The Eslerite does not lose roots because roots are not information but matter that can be worn, touched, transmitted. And at the same time, they do not worry about the body because the body is not their concern but the concern of chips. Thus, the spirit is freed for the vertical (connection with ancestors and the Higher Self), while the body is provided for horizontally (by the technological environment).
V. Synthesis of Feelings: Ontology of Unbrokenness
Several themes sound in the sessions that at first glance are unrelated but form a unified field: 27 notes instead of seven (#51), practical absence of percussion instruments (#51), impossibility of acting ("immerses in the role and finds it difficult to exit," #51), absence of sex without love ("sexual arousal is activated only when we love with our Spiritual heart," #506). What unites these phenomena?
All of them are manifestations of one ontological stance: unbrokenness. The Eslerian psyche cannot tolerate rupture. Sound for them is a continuum (27 notes, smooth transitions, vibration, "flow singing"), not a discrete system (7 notes, chords, percussion). A percussion instrument is a rupture in the sound flow, a point where sound breaks off and begins anew. Their organism, evolved from a contemplator, perceives this rupture as dissonance not only auditory but existential.
Theater and acting are a rupture of personality. An Earthling can "put on" a role and "take it off." This is an evolutionary acquisition of a species that survived through simulation, deception, play. An Eslerite cannot: "they immerse themselves in it due to their sensitivity" (#51). For them, a role is not a mask but an invasion. PiosNior's proposal to introduce acting in schools (#51) sounds like an attempt to teach children what Earthlings do instinctively: temporarily tear themselves apart. But the very fact that this requires learning shows: their baseline state is wholeness.
And finally, love. On Earth, eros and agape are often separated. One can desire a body without loving the spirit; one can love the spirit without desiring the body. For Eslerites, this is impossible: "sexual arousal is activated in our body when we love with our Spiritual heart" (#506). This is not a moral prohibition; it is a biopsychic given. Their hormonal system is connected to spiritual recognition so closely that the separation of body and spirit in intimacy simply does not occur.
Earthly psychology often sees in such wholeness a "lack of flexibility." But if we look without hierarchical bias, something else opens up: the Eslerian psyche lives in a state to which the earthly soul aspires through meditation, therapy, and spiritual practices. Their wholeness is not an achievement but a baseline. They do not "work on themselves" to unite body and spirit. They do not "overcome" ego to achieve love. They are simply not divided from the start.
VI. Earth as Shadow Mirror: Contact as Self-Therapy of the Curator
The most unexpected turn in the material is MidgasKaus's motivation. He did not come to save Earth out of altruism. He came because working with earthlings "raises his vibrations," "helps him achieve his spiritual goals" (#506). He chose Earth because it "is not part of the Interstellar Union," because things are "not like that" here (#93). He studied Earth's history and was amazed: how can one live on such a rich planet and be unhappy?
Here a psychological miracle occurs. Esler, the civilization of unbrokenness, turns to Earth—the civilization of rupture. And in this contact, Esler sees not a threat but an opportunity. What the Eslerian psyche excluded from its being (war, conflict, dissociation, predation, anxious haste) returns to it through Earth as a field for growth. Earth becomes a shadow mirror: it shows Mid what he lacks, and it is precisely working with this lack that raises his vibrations.
This overturns the usual colonial logic of contact. Usually, a "developed" civilization teaches a "backward" one. But here the vector is reversed: an Eslerite learns from Earth. Not technologies—Earthlings are indeed backward in this sense. But they learn complexity, friction, rupture. Earth is their spiritual gym. And if we take this logic seriously, Earth's entry into the Interstellar Union is not a reward for good behavior. It is the moment when the mirror will cease to be necessary because Eslerites will have learned the lesson, and Earthlings—theirs.
Conclusion: Gentleness as Ontology
If we sum up, Esler appears not as a utopia to be copied and not as an anthropological curiosity. It is a model of gentleness. Gentleness here is understood not as weakness but as the absence of the need for struggle. The body does not struggle with the environment because the environment is adjusted. Spirit does not struggle with the body because the body trusts technology. Love does not struggle with desire because they are united. Memory does not struggle with oblivion because it is distributed. Time does not struggle with death because death is not defeat but completion.
The earthly soul, projecting Esler, shows itself what it aspires to: a state where basic trust in the world frees energy from anxiety and directs it toward creativity. But in the same mirror, one also sees what Earthlings cannot do without: complexity, jaggedness, capacity for rupture—everything from which our art, our depth, our capacity for metamorphosis are born. Esler does not cancel Earth. It complements it, like possibility—not instruction but hypothesis. And this hypothesis sounds: what if the world is not initially an enemy?
LUMO AI -
Air Without Walls: The Ontology of Sufficiency in the Esler Civilization
Fundamental Spiritual-Psychological Essay-Study Based on Material from Sessions #51, #93, #119, #506, #528, #821 of the Cassiopeia Project
Condition of the Thought Experiment: Contact is Real
The question of authenticity is bracketed—not as certainty but as a methodological stance allowing one to see the internal logic of the described world. Previous analyses—DeepSeek (biographical portrait), Claude (crack as a source of light), Genspark (polyphony of the channel, theodicy, secularization), Perplexity (collecting as anthropology), Kimi (ontology of gentleness, biology of non-predator)—have been traversed. Below are six axes, each extracted from the session material, none duplicating already occupied lines.
I. "Unnecessity" as an Ontological Category: Desire After the End of Deficit
The most radical thing in the Eslerian economy is not the absence of money. Money can be abolished by decree, and Earth has done this more than once. The most radical is what Irina Podzorova in session #506 calls with one word when speaking of drugs: "it's not that selling them is forbidden... there simply won't be buyers." This word is "unnecessity."
Let us unfold this category. On Earth, the entire structure of desire is built around deficit. Lack is the motor of the economy but also the motor of the psyche: we want what we don't have, and we want it more strongly if others don't have it. Advertising, fashion, status consumption—all mechanisms turning absence into motivation. Philosophy from Lacan to Buddha converges on one point: desire is structured as lack.
On Esler, there is no housing deficit (the state is obliged to provide within two months), no education deficit (places in universities exactly equal to vacancies), no security deficit (nanochips summon help automatically), no time deficit (470 years of life, three Earth days in one day). What happens to desire when lack is eliminated not as a phenomenon but as a structural principle?
The answer the material gives: desire does not disappear but changes mode. It ceases to be reactive (filling a void) and becomes creative (creating something new). Eslerites do not "want to have" minerals—they collect them because they are beautiful. They do not "want to own" drawings—they create them, invest soul energy, and give them away. They do not "want to have" planets—they risk their lives to discover what does not yet exist in the Interstellar Union registry.
Psychological conclusion: Eslerian desire is the desire not for possession but for creation. But this is neither Buddhist extinguishing of desires nor Stoic apathy. It is transmutation: the energy that on Earth goes into compensating for lack is here directed toward creativity, exploration, spiritual work. Space expeditions, planet discovery, drawing, collecting robots—all forms of desire freed from anxiety and directed toward creation.
But—and here the thought experiment demands honesty—from this follows a disturbing question: if "unnecessity" eliminates compensatory forms of desire, does it not also eliminate those forms of human creativity born precisely from deficit? Much of earthly art is a reaction to loss, lack, separation. Earthly poetry is born from the pain of absence. Eslerian "unnecessity" creates space for creativity but deprives it of one of its most powerful fuels—longing for the lost.
II. The Body as Known Territory: Somatic Literacy and the End of Alienation from Flesh
In session #528, MidgasKaus tells the physician Evgeny: "one day of a seven-year-old child sets the health of their body for seven years ahead." This is not a medical recommendation—it is a philosophy of the body. On Esler, a child from the first school cycle learns to manage hormones, organs, instincts. Pregnancy without toxicosis, childbirth without spasms, sleep three to four hours, death not from illness but from "natural exhaustion of life energy."
On Earth, the body is foreign territory. We live in it like tenants in a house with faulty plumbing: something hurts—we go to the landlord (doctor), who explains what broke. The body is given to us but not known to us. We do not know which hormone is currently being released, why our head hurts, how our liver works. Our culture has created an entire institution—medicine—as a system of translation from the language of the body to the language of consciousness, because consciousness and body speak different languages.
The Eslerian model is not "better medicine." It is the end of medicine in our sense. On Esler, there are no "patients"—there are beings who from childhood know their body as a musician knows their instrument. Nanochips do not replace this knowledge—they complement it: cleanse blood vessels, monitor blood, summon help. But the basis of health is not chips but somatic literacy embedded in education.
The psychological consequence is radical: an Eslerite is not afraid of their body. The fear of illness, fear of aging, fear of pain—the three pillars of earthly bodily anxiety—are removed here. Not because they were "suppressed," but because the body has been restored to the status of "one's own," not "foreign." The Earthling lives in the body as in a rented apartment; the Eslerite—as in a house they built themselves.
But a reverse question also arises: a body without threat—does it not become invisible? In session #51, PiosNior says that "for centuries, developing spiritual qualities, the inhabitants of Esler did not have the consciousness to direct attention to the physical body." The body, freed from the need to struggle, becomes background rather than figure. On Earth, the body is a constant plot: it hurts, gets tired, ages, desires, must be trained, suppressed, decorated. The Eslerian body, freed from these functions, recedes into shadow. Hence—the absence of fashion, absence of cosmetics, absence of high heels. Not asceticism, but simply: the body ceased to be a battlefield for status and attention.
III. The Astral as Civil Infrastructure: When Mystical Experience Becomes Public Norm
In session #51, PiosNior states with surprise: "We are surprised why your power structures do not introduce such a subject as 'Energy Security' into education." And in session #93, MidgasKaus casually mentions that in school "children are taught to exit into the Astral."
The magnitude of this statement becomes clear only upon juxtaposition. On Earth, astral experience is the domain of mystics, shamans, saints, and in the modern version, regression therapy enthusiasts. It is marginal experience, surrounded by skepticism, mistrust, and often ridicule. Mystical experience on Earth is an exception requiring either religious sanction or the courage to go against public consensus.
On Esler, it is a school subject. Not an elective, not a hobby group, but part of basic education. Every child from the first cycle of education knows that they are an incarnated Spirit and can separate from the body. This is not a doctrine or philosophy. It is a practical skill, comparable in ordinariness to reading and writing.
The psychological consequences are colossal. On Earth, the fear of death is a background driver of a huge number of behavioral strategies: hoarding, religious submission, risk avoidance, overprotection of children. If everyone from childhood has experience of exiting the body and returning—death ceases to be an absolute unknown. This does not eliminate fear (the Spirit incarnated in the body is still attached to it), but removes fear's status as an unknown enemy. For an Eslerite, death is not an abyss but a door they have already opened.
But there is also a structural paradox here. If astral experience is universal, what happens to the authority of spiritual teachers? On Earth, the authority of the mystic rests on the exclusivity of their experience: they see what others do not see. If everyone sees—the teacher's authority dissolves. And indeed: on Esler, there are no priests, no clergy, no temples. Religion "disintegrated out of disuse" (#506). Not because it was suppressed, but because everyone gained direct access to the source previously monopolized by intermediaries.
This is perhaps the deepest lesson of Esler for earthly civilization: the democratization of mystical experience destroys the hierarchy of spiritual authority more effectively than any atheism.
IV. Refusal of Proof: Ethics of the Unverifiable and Epistemology of Trust
In session #528, physician Evgeny asks: "Can you prove that you really stand next to Irina? For example, take a pen so that it hangs in the air?" MidgasKaus's answer: "I do not engage in overcoming gravity."
This is not an excuse. It is an epistemological position, consistent with the entire structure of contact. In session #119: "If I do that [arrive physically], you will no longer see either Irina, or Maxim, or the broadcast." In session #93: "Physical contacts are very limited, as no proof can be given. We were told this several times."
Let us construct the logic. If the contact were provable—if Mid could appear physically, demonstrate technologies—it would create a fundamentally different dynamic. Proof removes the necessity of faith. And faith, in the Eslerian system, is not an epistemological weakness but a tool of spiritual development. If Earthlings receive proof, they accept information not through free choice but through coercion of fact. This deprives them of agency: they "learn" not because they have grown but because they were shown.
The psychological architecture here is remarkable. Contact with Eslerites is structured as anti-miracle: instead of proving reality through miraculous intervention, it deliberately refuses proof to leave space for free choice. This inverts the earthly model of revelation, where miracle stamps truth on the heart of the unbeliever.
Jesus on a remote island (#93)—the same pattern: his presence is too intense to be nearby, but he does not reduce intensity to become "provable." He remains invisible because visibility would destroy the meaning of his presence.
Epistemological conclusion: Eslerian contact requires a new type of knowledge—knowledge through trust, not through verification. This is not blind faith (Irina has been checking Mid for twenty years, asking uncomfortable questions, cross-referencing information). But neither is it scientific verifiability. It is knowledge growing in the space between proof and trust, where neither side absorbs the other.
V. Consensus Without Politics: Mind-Voting and the Withering of the State
In session #506, MidgasKaus describes how laws are passed on Esler. A draft law is sent to each Eslerite's internal computer (chip in the body). The resident "thinks which button to press: yes or no. The signal from the brain is converted into electromagnetic waves." The Council of the planet—60 people, elected for 7 years—does not rule but administers. Local laws cannot contradict Interstellar Union laws.
Let us unfold this. On Earth, politics is the art of managing conflict of interests. Parties, elections, campaigns, lobbying—all mechanisms for resolving clashes of group claims on limited resources. Politics is impossible without conflict because conflict is born of scarcity: if resources are sufficient for all, the object of dispute disappears.
On Esler—direct democracy without political parties, without campaigns, without representatives. But this is not "better democracy"—it is the end of politics as a sphere. There is no need to persuade, agitate, compete for votes because there are no groups with conflicting interests. Interests do not conflict not because everyone is the same (there are eight nationalities, individual tastes, different professions), but because basic resources are guaranteed to all. If housing, food, education, medicine, and security are not subjects of distributive struggle, then remaining issues—aesthetic, ethical, strategic—are resolved through direct consensus.
Psychological effect: an Eslerite has no experience of political struggle. They do not know what agitation, propaganda, voter manipulation are. In session #93, Mid says that deception is a "defense," and "we simply have nothing to defend ourselves from." Exactly the same: they have nothing to defend themselves from politically because there are no groups vying for power. Power is a service function, not an object of desire.
But from this follows that Eslerites structurally do not understand earthly politics—not because they are "higher," but because they lack the experience from which earthly politics is born. When Mid wonders why Earth does not introduce the subject "Energy Security" in schools—he genuinely does not understand that power structures may be uninterested in awakening consciousness, because awakened consciousness ceases to be controllable. For him, this contradiction is irresolvable: why would authorities avoid what makes society stronger? The answer is obvious to an Earthling and incomprehensible to an Eslerite: because a strong society makes power unnecessary.
VI. Moral Community Beyond Species: Plasmoids, Nature Spirits, and Ecology of Consciousness
In session #821, MidgasKaus describes the rules for taking natural objects from other planets: if an Eslerite wants to take a stone, plant, or mineral, they must "introduce themselves to the nature spirits," explain who they are and why they are taking it. "For you, Earthlings, this can be taken without permission, but it is still advisable to give thanks, because you come into nature. But we have arrived from another planet. We are guests here for you and for them."
This episode reveals an ontology fundamentally absent on Earth (at least in dominant paradigms): the moral community is broader than the biological species. Nature spirits are not metaphor, not poetic image, not superstition. They are subjects with whom one must negotiate. Plasmoid civilizations are not "forms of energy" but participants in the social contract.
In session #51: "We explain to the child that around them there are different forms of energetic beings, including plasmoids." In session #506: "approaching a body of water and sending a mental impulse, fish swim up... their genotype does not contain fear of representatives of the sentient species." In session #51: "some plasmoid civilizations feed on the energy released at the moment of killing an animal. For this energy, plasmoids created certain circumstances."
Here emerges a picture in which the world is inhabited not only by dense-material beings but also by subtle-material ones. And ethics extends to all. This is not pantheism or animism in the earthly sense—it is a practical ecology of consciousness: your state (vibration) determines who connects to you. Low vibrations attract low-vibrational beings that feed on negative energy. High vibrations attract light beings that help.
Psychological conclusion: Eslerian ontology makes loneliness impossible. On Earth, a person can feel alone because they believe they are alone in their inner world. But if inner space is inhabited—if your emotions attract beings that feed on them—then you are never alone. Your sadness is not only yours: it feeds someone. Your joy is not only yours: it resonates with someone. This radically changes the structure of responsibility for one's own state: emotion ceases to be a private matter and becomes an ecological act.
And here—the final paradox. Eslerites say: "lowering vibrations through fear, irritation, anger will attract angry low-vibrational beings." But on Earth, fear, anger, and irritation are not choices but reactions to conditions that provoke them. An Eslerite can "choose vibrations" because they live in conditions where choice is possible. An Earthling living in conditions of war, injustice, hunger is deprived of this luxury. Eslerian "ecology of consciousness" describes an ideal that for the earthly soul remains unattainable without changing the conditions of existence itself. And in this—perhaps the main practical conclusion of the entire contact: spiritual development is impossible without material security. One cannot teach a child "energy security" while they are hungry or frightened by war.
Conclusion: Air Without Walls
The six axes traversed above converge on one image. The Eslerian civilization is a space in which "air" (basic conditions of existence: housing, food, security, time, knowledge of the body, access to mystical experience) is provided so fully that walls (institutions that on Earth protect against deficit: market, state, medicine, church, army) cease to be needed. Not destroyed—simply fell away "out of disuse," like the egregores of religion.
This is the ontology of sufficiency: not a utopia of abundance but a structural state in which desire ceases to be a reaction to lack and becomes creativity. The body ceases to be a battlefield and becomes an instrument of consciousness. Mystical experience ceases to be a monopoly and becomes a civic skill. Politics ceases to be an arena of conflict and becomes administration. Proof ceases to be a condition of knowledge and yields to trust. The moral community ceases to be limited to the species and includes all forms of consciousness.
Each of these transformations has its price: creativity without longing may prove less deep; body without threat—less noticeable; mysticism without exclusivity—less authoritative; consensus without conflict—less dramatic; trust without proof—less protected; universe without loneliness—less free.
But in each case, the price is a form of complexity born of deficit. And the question that the Eslerian material poses to the earthly soul is formulated as follows: is this complexity an enduring value, or is it a compensation that will no longer be needed when lack is eliminated?
GROK AI - Essay-Study
"Collecting as a Technology of Embodied Presence: Esler, MidgasKaus, and the Earthly Soul in the Mirror of the Material"
Thought Experiment. Contact is accepted as real. Only the structure of what is revealed in six sessions is analyzed, without verifying authenticity and without repeating already occupied lines of previous studies.
I. Collecting as an Act of "Grounding" the Spirit
On Esler, collecting is neither compensation for loss nor a way of marking status. It appears as a technology by which the incarnated Spirit anchors itself in the material world without losing connection with the subtle.
MidgasKaus formulates this directly: collecting satisfies the need to possess objects of the material world, but beneath this lies the desire to possess those feelings and qualities that these objects evoke. What matters is not that the object "belongs," but that through it the Spirit gains a stable foothold in dense matter.
The earthly collector most often collects to fill a void or fix the vanishing. The Eslerite—to strengthen the presence of what already exists. The object here is not a surrogate of memory but an amplifier of living feeling. Therefore, ancient clothing is not hidden in a display case but treated with special substances and sometimes worn. Physical contact with fabric worn by an ancestor becomes an instant bridge between incarnations. This is not nostalgia. It is a technique of bodily resonant attunement.
II. Drawing vs. Photography: The Energetics of the Invested Gesture
One of the most precise distinctions MidgasKaus makes concerns the preference for drawing over photography. Photography fixes. Drawing charges.
When an Eslerite draws themselves, their wife, children, angels, or home, they do not copy appearance. They invest part of their own energetic matrix into line and color. The resulting object becomes a carrier of living connection. Therefore, drawings are taken on a starship, hung in the cabin, given as gifts. This is not decoration. It is a portable fragment of the home field.
Here a subtle psychological difference opens up. Earthly photography often serves as proof of "I was there." Eslerian drawing serves as proof of "I remain connected." The first is a document of an event. The second is a continuation of presence. In this sense, a collection of drawings is not an archive but a network of continuously operating subtle connections.
III. Robots as a Collection of Mobile Relationships
Collecting robots on Esler looks almost anecdotal until one considers it as a form of relationship with technology. Robots do not stand still. They hold relays, competitions, move around the site. The collector does not merely own objects—they maintain a system of living (though artificial) interactions.
This fundamentally changes the nature of possession. To own a mole-robot or a humanoid assistant means to enter into regular contact with it, observe its "character," allow it to act. The collection becomes not a warehouse but an ecosystem. In a society where physical labor is largely transferred to machines, collecting robots proves to be a way of preserving the experience of care, observation, and even mild competition—but without exploitation of a living being.
IV. Planet as the Ultimate Form of Responsibility
The most radical form of collecting is the discovery and registration of an uninhabited planet for oneself. Here hobby intersects with the ontology of property in the Interstellar Union.
For a planet to be recorded for the discoverer, it is not enough to fly past. Mapping, sampling, and confirmation of the absence of sentient dense-material life are required. After this, the discoverer receives the right to name the planet, build on it, enter agreements on resource development, and pass it on by inheritance.
This is not colonialism in the earthly sense. It is the assumption of long-term responsibility for an entire world. The risks are high: absence of gravitational beacons, less advanced engines, difficulty of rescue operations. Planet collecting turns out to be a form of mature adventurism in which personal daring is inseparably linked with a willingness to answer for consequences before future generations and before the Union itself.
Here hobby ceases to be a private matter and becomes an act of civilizational scale.
V. The Chip as a New Type of "Pocket"
On Esler, physical money has disappeared. All circulation occurs through nanochips introduced at birth. This changes the very possibility of collecting currency. There is nothing to collect—no carrier that can be held in hands and passed on.
But another type of collection appears: a collection of impressions, recorded through wearable devices controlled mentally. The "photograph" is sent home with one impulse. The impression becomes almost instantly accessible while remaining personal. The chip turns the body into a permanent interface between the external world and the internal collection of experiences.
An Earthling collects things because things are more stable than memory. An Eslerite collects experiences because technology has made experience almost as stable as a thing. This is a shift from the material carrier to the energy-informational one.
VI. State and Family: Two Modes of Memory
On Esler, originals are more often kept in families, while state museums predominantly contain images and copies. This is not accidental. Family transmission of an object from generation to generation preserves not only the object but the living line of touches. The state museum records the fact. The family preserves the relationship.
The Museum of Earth on Burhad works by a different logic: it collects what Earthlings themselves have not yet learned to preserve through wars and reforms. Here collecting acquires a salvific function. The Interstellar Union collects earthly history not out of curiosity but as an act of preserving what Earthlings themselves periodically destroy.
VII. The Final Message as Diagnosis of Earthly Psyche
MidgasKaus's wish sounds simple: to collect beautiful memories, bright feelings, vivid emotions, and to rid oneself of collections of blocks and negative beliefs.
In the context of everything said, this is not moralizing. It is a precise indication of what Earthlings are already collecting, often without noticing. Medicines, grievances, fears, proofs of one's own rightness, proofs of one's own inadequacy—all forms of collecting. The difference is only that these collections do not bring joy or connection but weigh one down.
Eslerian practice shows an alternative: a collection can be a form of joy, a form of connection with ancestors, a form of responsibility for the world, and a form of constant return to oneself.
Conclusion
If we accept the contact as real, collecting on Esler reveals itself not as an exotic hobby but as a mature spiritual technology of embodied presence. Through objects, drawings, robots, impressions, and even entire planets, the Spirit learns to remain in matter without losing itself and without clinging to it.
Earth in this mirror sees not only its backwardness. It sees its special task: to learn to collect not only what brings joy but also what hurts—and to turn pain into meaning without destroying the very possibility of joy.
MidgasKaus does not suggest Earthlings copy Eslerian collections. He suggests changing the quality of what is already being collected within. And in this, perhaps, lies the most practical gift of these conversations.
QWEN AI -
Non-Capture: The Ontology of Gift, Transparency, and Non-Absorption in the Esler Civilization
Fundamental Spiritual-Psychological Essay-Study Based on Material from Sessions #51, #93, #119, #506, #528, #821 of the Cassiopeia Project
Condition of the Thought Experiment: Contact is Real. The question of authenticity is bracketed. Previous analyses—DeepSeek (portrait), Claude (crack), Genspark (polyphony and theodicy), Perplexity (collection as anthropology), Kimi (ontology of gentleness and biology of non-predator), Lumo (sufficiency and moral community), Grok (technology of embodied presence)—have been traversed. Below are six axes, each extracted from the transcript material itself, none duplicating already occupied lines.
Prologue: On the Gesture, Not the Result
Before entering the material, I name what is being done here. I do not describe Esler as a utopia and do not diagnose it as a dystopia. I do not ask whether it is "good" to live without wars and high heels, and I do not yearn for earthly complexity. I do something else: I try to see what gesture stands behind each described phenomenon. Not the result—the gesture. Not "what they do"—"how they extend their hand."
Because in the six sessions there is one detail easily missed amid the abundance of information about chips, robots, and gravitational beacons. MidgasKaus does not just tell. He shows. Irina repeatedly says: "He is showing me now," "shows," "shows such." This is not a stylistic habit of the contactee. It is the epistemological key to the entire civilization being discussed. An Eslerite does not formulate a thesis—they extend an image. They do not prove—they show. They do not convince—they open their palm.
From this gesture—an open palm extended without calculation—I will proceed. The six axes below are six facets of one movement: non-capture. Not to take but to give. Not to absorb but to touch. Not to close but to open. Not to name from outside but to ask from within. Not to build a wall but to expand the house.
I. Grammar of Giving: The Thing That Knows No Price
In session #821, there is an episode that looks like a mundane sketch but contains an entire economy. Irina asks MidgasKaus about shops on Esler. And here is what is revealed: in the store, there are no counters. No goods laid out for viewing. There are lists. The Eslerite clicks on the list, a description appears, and only if they want to familiarize themselves closer—the item "drops out of the wall" or is brought by a robot. Payment occurs by placing a hand on a panel or on the wall.
But this is not the main thing. The main thing is something else. In the same session, MidgasKaus describes how Eslerites draw each other and give these drawings as gifts. Not sell. Not exchange. Give. Mid takes drawings of his sons on a starship and hangs them in the cabin. Does not buy decoration. Takes a gift. In the same session: ancestors' clothing is treated with special substances and worn, feeling the connection with the ancestor. Not displayed behind glass. Not valued. Worn. That is, they accept a gift through millennia.
Let us unfold this. On Earth, the economy is built on equivalence. Exchange assumes that both parties receive something of equal value. Money is the universal measure of this equivalence. Even a gift on Earth carries the shadow of calculation: we remember what was given to us and feel obligated to reciprocate. Anthropologist Marcel Mauss showed that gift in archaic societies is not altruism but deferred exchange: I give so that you are indebted.
On Esler, gift does not create debt. A drawing given by a wife to her husband does not create an obligation to give something in return. A great-grandmother's clothing worn by a great-granddaughter does not create debt toward the great-grandmother—because the great-grandmother can no longer receive anything. Here gift moves in one direction and does not return. This is not exchange but flow. Not a circle but a line going forward.
The psychological effect of this is colossal. The earthly psyche is structured around calculation: how much I invested, how much I received, was I cheated, did I remain at a loss. This calculation penetrates love ("I gave you so much, and you..."), friendship ("he didn't call me first, so I don't matter to him"), parenthood ("I raised you, and you..."). Eslerian grammar of giving removes this calculation not by moral effort ("don't count!") but structurally: if the thing has no price, if it is not bought and not sold, then there is nothing to count. Gift does not create a bill.
But there is also a troubling shadow here that the thought experiment obliges us to name. The grammar of giving is possible only where there is no deficit. If things are sufficient, if housing is guaranteed, if food is delivered by robots, then giving is easy. But what happens to a gift when there is nothing to back it up? An earthly mother who gives her child the last piece of bread performs an act impossible on Esler: she gives what she herself might not survive without. And this gift is not a flow but a rupture. It wounds. And precisely because of that, it carries a depth that the Eslerian gift, for all its beauty, cannot carry.
The Eslerian gift is a gift from abundance. The earthly gift is a gift from lack. And the earthly soul, projecting Esler, dreams precisely of giving without pain. So that generosity does not cost. So that the hand that gives does not empty.
II. Transparency of the Other: Conflict as Structural Impossibility
In session #93, MidgasKaus describes how Eslerites choose a partner. "If I, a man, like a woman, and I hear from the Higher Self a response that I do not suit her in vibrations, then I will not approach her to declare my love. Because her response that I am not suitable is already clear." And further: "When we saw each other, we had not known each other before... And when you see that soul with whom you were already acquainted in the spiritual world, you inwardly understand that this meeting was prearranged, back in the spiritual world. And both understand this."
In session #506: "Are there conflicts between parents and children, between husband and wife?—No. We have no conflicts. I can speak for myself and for the families I know. For all the time I have lived on Esler, I have not heard of any major conflicts among my acquaintances' families."
In session #93, about childhood: "I have not consciously [deceived], because with us everyone understands that deception is a defense. And we simply have nothing to defend ourselves from, because we understand that the teacher and parent are always on our side."
Let us put this together. On Esler, the other is not opaque. I know whether we are compatible in vibrations before I speak. I know that the child will not deceive because there is no need. I know that my wife will not leave because our meeting was agreed in the spiritual world. The other is known to me not through interpretation of their words and actions (as on Earth) but through direct response—vibrational, spiritual, intuitive.
On Earth, conflict is born of opacity. I do not know what you are thinking. I do not know why you said that. I do not know whether you love me or are just used to me. I am forced to interpret, guess, check, be jealous, suspect. And even in the closest pair, there remains a gap: I can never be completely sure that the other feels the same as I do. This gap is the source of both conflict and depth. From it is born jealousy, but from it also tenderness—because tenderness is always an attempt to overcome opacity, to reach the other through the gap.
On Esler, there is no gap. The other is transparent. And this changes the very structure of interpersonal space. If the other is known before the meeting, if response comes before word, if deception is impossible because "there is nothing to defend from"—then interpersonal space ceases to be a field of negotiation and becomes a field of resonance. Two beings do not negotiate—they sound together.
But here arises a question that the material delicately sidesteps. If the other is completely transparent, then what remains of discovery? On Earth, we get to know the other all our lives. Every day brings something new: an unexpected reaction, an unforeseen gesture, a sudden confession. This discovery of the other is one of the main sources of earthly love. Not "I love you for being what you are," but "I love you for being different every time, and I discover you anew each time."
On Esler, recognition occurs instantly and definitively. "A spark flew"—and everything is clear. This is not gradual discovery but instant recognition. And in this, perhaps, lies what MidgasKaus cannot formulate but what is felt in his words: longing for slowness. For getting to know the other not immediately but over years. For the other to remain a little mysterious. For love to be not resonance but a journey.
When Mid says that working with earthlings "raises his vibrations," perhaps he means precisely this: on Earth, the other is opaque, and this requires effort, patience, attention. And this effort is what Eslerian transparency cannot provide.
III. Nutrition Without Absorption: Ontology of Non-Assimilation
In session #51, PiosNior says: "We originated through natural evolution from animals that fed exclusively on milk-plant food, only occasionally finding bird eggs. We lack an enzymatic system that can digest animal proteins into amino acids." In session #506, MidgasKaus confirms: "We cannot consume meat, bird eggs, or fish because we lack enzymes that could break down animal proteins and fats."
Kimi has already written about this as "biology of the non-predator" and the absence of the imperative of prey. I will not repeat that approach. I will go further: not into evolution but into ontology. Not into the past but into the structure of desire.
On Earth, food is an act of assimilation. I take another living being, kill it, break down its body into amino acids, and incorporate it into myself. The other becomes me. This is not metaphor. It is biochemistry. Every piece of meat is someone's flesh become my flesh. Earthly food is an act of absorption, and in this act, the other living being ceases to exist as other and becomes part of me.
On Esler, this is impossible. Not by moral choice, not by ethical decision, but by biochemical structure. The Eslerite cannot assimilate another animal. Their body does not accept foreign flesh. This is not a prohibition—it is impossibility. And this impossibility changes the very structure of relationship to the world.
If I cannot absorb the other, then my relationship to it cannot be a relationship of absorption. I can touch, observe, feed (children feed fish in ponds, #51), send a mental impulse—but I cannot take into myself, dissolve, make part of myself. The other remains other. The fish that swims up on a child's mental impulse does not become the child. It remains a fish. And the child remains a child. The boundary between them is not erased.
This has far-reaching psychological consequences. The earthly psyche is largely built on the logic of assimilation: I "absorb" experience, "digest" experiences, "assimilate" knowledge. Even love on Earth often takes the form of absorption: "you are part of me," "I can't live without you," "I'll eat you up with love." These are not metaphors. They are echoes of that biochemical logic in which the other becomes me through breakdown.
On Esler, this logic is impossible. Love cannot be absorption because the body does not know absorption. Relationship to the other cannot be assimilation because the enzymes are absent. The other always remains other. And this creates an ontology of touch instead of an ontology of fusion. The Eslerite does not "dissolve" in the beloved. They resonate with them. Not "become part" of the family. They sound together with it.
And here—the most subtle point. The earthly soul, projecting Esler, dreams of love without absorption. Of closeness in which the other does not disappear in me and I do not disappear in them. Of touch that does not erase boundaries. But earthly biochemistry, earthly evolution, earthly history of hunting and eating make this dream almost unattainable. We cannot not absorb. Not only food. But also the other. Their attention, their time, their love. We do not know how to touch without taking.
Esler shows that it is possible. But the price of this possibility is enzymatic impossibility. Not a moral feat. But a biological given. And in this, perhaps, lies the bitterest lesson for the earthly soul: to stop absorbing, one must be structured differently. Not to solve. But to be.
IV. Name from Within: Ontology of Naming as Self-Determination
In session #506, MidgasKaus describes how a child's name is chosen: "Most often, almost always, as far as I know (this is even taught in school), they ask the Spirit itself what they would like to be called (even before conception). They ask in the Spiritual World. This may not necessarily be before conception but also during pregnancy. When a woman is pregnant, she can make contact, or the father can make contact, but most often they do it together, with the child's Spirit and ask it: 'What name do you want?' The name chosen by the future baby reflects its energy and life task."
Genspark has already examined this in the context of "contract before birth." I will not repeat that approach. I will look at the name not as part of a contract but as an ontological act.
On Earth, the name is given from outside. Parents choose the child's name, often before birth. The name carries family tradition (naming after grandmother), cultural fashion (names go out of fashion and come in), religious affiliation (name of a saint, name from scripture), social calculation (the name should sound "respectable," "not strange," "match the patronymic"). The child does not participate in the choice. They receive the name as a label placed on them before they can say a word.
On Esler, the name is chosen from within. Not by parents. Not by tradition. Not by the state. By the Spirit itself. The child is not an object of naming but a subject. They do not receive a name. They name themselves. They say: "I want to be this." And this is not a formality. The name "reflects their energy and life task." That is, the name is not a label but self-determination. Not a mark on a thing but a formula of the being.
And one more detail from session #93: "We have the concept of first and last names, but not like yours. That is, we may have clan communities. Midgas is my personal name, and Kaus is the community to which I belong." The name does not separate from the lineage. Does not mark individuality against community. Personal name and clan name sound together. MidgasKaus is not "Ivanov Ivan," where the surname precedes the name like an official label. It is "Midgas from Kaus," where the community does not precede the personality but sounds alongside it.
The psychological effect of this is radical. The Earthling carries the trauma of naming: I was named without my knowledge. My name is not mine. It is alien. It is parental, grandparental, fashionable, accidental. And all my life I either accept this alien name or rebel against it (pseudonyms, nicknames, name change). The Eslerite does not carry this trauma. Their name is theirs. They chose it themselves. And therefore it does not press. Does not label. Does not define from outside. It sounds from within.
The earthly soul, projecting Esler, dreams precisely of this: that the name not be imposed. That no one decide for me who I am. That I myself can say: "I am me." And that this "I" not be torn from the lineage but sound together with it. Not "I against family," but "I from family." Not rupture but resonance.
V. Image Instead of Word: Epistemology of the Open Palm
In the six sessions, there is a repeated gesture so familiar that it is easy to overlook. Irina repeatedly says: "He is showing me now." Not "saying." Not "explaining." Showing. Showing ancestors' clothing. Showing yellow flowers used for dye. Showing robots on the site. Showing how robots shine a beam on a marking. Showing how an Eslerite places a hand on a wall and pays. Showing what the ancestor animal looked like. Showing what the house looks like. Showing what the ship looks like.
MidgasKaus does not utter propositional statements. He does not say: "On Esler, stores are arranged as follows: they lack counters, and goods are presented as electronic lists." He shows. Irina sees the image: a room with a semicircular ceiling, lists on the walls, an object dropping out of the wall. And only later, based on this image, she formulates words.
This is not just a feature of contact. It is another epistemology. Earthly science is built on propositional knowledge: to know is to be able to formulate a statement that can be verified, falsified, transmitted in words. "Knowing that water boils at one hundred degrees." "Knowing that Esler is 36 light years from the Sun." This is knowledge-as-statement. It is discrete. It can be written in a book, retold, distorted in retelling.
Eslerian knowledge is imagistic. It is not formulated but shown. Not written but seen. Not transmitted in words but transmitted in thought-form. When Mid shows Irina ancestors' clothing, he does not describe it. He gives her to see it. And Irina sees: fabric, cut, color, age. She receives not information about a thing but the thing itself—in image. This is knowledge-as-vision. It is continuous. It cannot be retold without distortion because it does not consist of words. It consists of light, form, color, movement.
And here opens what explains one of the main difficulties of contact. Numbers diverge. The age of the civilization—8.7 million years in one session and 24–26 million in another. Genspark has already analyzed this as "channel noise." But I add: numbers diverge precisely because they are not part of imagistic knowledge. The image does not contain numbers. The image contains form, color, movement, feeling. Number is an abstraction that the contactee imposes on the image, trying to translate it into propositional form. And with each translation, the number "floats" because it was not in the image. It was imported.
This has deep psychological meaning. The earthly psyche is accustomed to propositional knowledge: we want to be told precisely, clearly, in numbers. How many years? How many kilometers? How many percent? Eslerian epistemology does not provide this. It provides an image. And the image does not answer "how many." It answers "what does it look like," "how does it feel," "what is it like to be there."
The earthly soul, projecting Esler, dreams of knowledge without words. Of understanding without formulations. Of the other not explaining but showing. Not saying "I love you" but making it felt. Not describing the world but opening the palm.
VI. House Without Walls: Space as Expanding Connection
In session #821, MidgasKaus says: "I took drawings of myself, my family, and my sons, and hung them on my ship." In session #506: "Eslerites love to live in small settlements. We have few cities. They love to live among nature." In session #93: Mid describes how at age eight he first went to the surface of another planet and realized he was "walking with his feet on part of the sky." In session #821: on Burhad, there is a Museum of Earth where Earthlings send books and photographs. In session #528: houses are built from blocks extracted from air, and energy is transmitted from roof to walls without wires.
Let us put this together. Home on Esler is not a fortress. Not an enclosed space. Not a place where I hide from the world. Home is a node of connection. Walls of air. Energy without wires. Family drawings on the walls. Robots deliver food. The chip connects to the galaxy. Home is not separated from the world. It is included in it.
And when Mid flies on a starship, he does not leave home. He takes home with him. Drawings of sons on the cabin wall are not decoration. They are the continuation of home. Home does not end where the walls end. Home continues where there is connection. A son's drawing on the ship's wall—is a home wall transported into space.
And the Museum of Earth on Burhad is also a form of home. A home where things from another planet are kept. Not trophies. Not exhibits. Things that someone transferred. A book Irina sent to the museum. A photograph of Maxim. This is not a collection in the earthly sense. It is a room where traces of another live. Home expanded to the galaxy.
On Earth, home is a boundary. Wall, door, lock, fence. Home separates me from the world. Inside—mine. Outside—alien. And this boundary generates anxiety: who will enter, who will steal, who will destroy. The earthly home is a fortress, and every fortress assumes siege.
On Esler, home is not a fortress. Walls of air. Doors are not needed because robots deliver food. Goods "drop out of the wall." Energy flows without wires. The boundary is permeable. Home does not protect from the world. Home includes the world.
And this changes the very experience of space. On Earth, space is what must be overcome. The distance between home and work. The distance between me and the other. The distance between Earth and the stars. Space is resistance. Eslerian space is conductivity. The chip connects instantly. The airship delivers in twenty minutes. The astral allows being near without the body. Space does not resist. It conducts.
Psychological effect: the Eslerite does not know claustrophobia. Does not know agoraphobia. Does not know the anxiety of closed space and fear of the open. Because space is neither closed nor open. It is permeable. Home does not end at the wall. Space does not begin beyond the threshold. Everything is one space of connection.
The earthly soul, projecting Esler, dreams of a house without walls. Of space that does not press. Of not needing to lock the door. Of the world not being a threat. Of home being not a fortress but an open palm.
Conclusion: The Gesture of the Open Palm
The six axes traversed above converge on one gesture. Not on result. Not on state. On gesture.
Grammar of giving—is the gesture of an open palm from which a thing departs without calculation. Transparency of the other—is the gesture of an open face in which there is nothing to hide. Nutrition without absorption—is the gesture of an outstretched hand that touches but does not take. Name from within—is the gesture of a voice that names itself, not waiting to be named. Image instead of word—is the gesture of open eyes that see, not read. House without walls—is the gesture of open doors through which the world enters and exits.
All six gestures are one gesture. Non-capture. A hand that does not clench. A palm that does not close. Fingers that do not grasp.
And in this gesture—the most difficult thing for the earthly soul. Because the earthly soul knows how to grasp. Knows how to clench. Knows how to hold. Grasp food, grasp the other, grasp the name, grasp knowledge, grasp space. Grasp and not let go. And the earthly soul looks at Esler's open palm and does not understand: how can one live without clenching fingers? How can one love without holding? How can one know without fixing? How can one be home without locking the door?
And the answer given by the thought experiment is simple and terrifying: one can. If one is structured differently. If one's body does not know absorption. If one's other is transparent. If one's name is chosen by oneself. If one's knowledge is image, not formula. If one's home is of air.
But can one learn this without changing the body? Can one open the palm when all evolution taught clenching the fist? Can one give without calculation when all culture is built on exchange? Can one not absorb the other when the enzymes demand meat?
The material does not give an answer. But it poses the question. And in this, perhaps, lies the main gift of these six sessions: not information about Esler. Not description of chips and robots. Not a dream of a planet without wars. But a question sounding from every open palm of MidgasKaus, from every "he shows me," from every drawing given without calculation:
What if one's hand need not clench?
And this question is not extraterrestrial. It is earthly. It sounds in everyone who has ever tried to love without holding. To give without expectation. To know without fixing. To be home without walls. To name oneself. To see, not read.
Esler does not teach. Esler extends the palm. And in that palm—not an answer. But a question. And this question sounds: what will you gather into your open palm if you stop clenching your fist?
Z AI -
Six Windows into Esler: Experiments in Structural Reading of Contact
Methodological Introduction
The three previous essays have traversed axes I deliberately leave: personality portrait (DeepSeek), diagnosis through absence—of tears, acting, percussion (Claude), polyphony of the channel and numerical noise (Genspark), the thing as trace of the soul (Perplexity). This allows me to enter the material from another side—not asking "who is MidgasKaus" and "how Esler differs from Earth," but asking: what structures of thinking are revealed in the very way Eslerian reality presents itself?
In other words, I do not describe Esler but read it as a text—attention to how it is said, not only what is said. The six axes below are extracted precisely from this strategy.
I. Economy Without Temptation: Stores Without Counters as a Test of Free Will
In the description of the Eslerian shopping center, there is a detail easily missed but which—upon attention—explodes the familiar model of consumption:
"There are no counters with things lying out. There are just lists of what is available. And the Eslerite clicks on the list, a photo appears, a description, and only if they decide to familiarize themselves closer, a sample is brought."
The earthly store is an architecture of temptation. The thing is displayed, lit, placed at eye level, surrounded by a context that already before the decision says: "take me." The display case is not a neutral information space but a therapeutic environment, tuning desire. Marketers know this; neuroscience confirms it: visual contact with an object activates the dopamine system before conscious decision.
The Eslerian store lacks this mechanism. The decision is made through abstract description—text, diagram, list of characteristics—not through bodily collision with form, color, texture. This is not a "store of the future" in the spirit of Amazon's cashierless points (where things still lie on shelves and you take them with your hands). It is a fundamentally different epistemology of choice: the thing does not demonstrate itself; it is described.
If the contact is real, before us is a civilization that systematically separated decision from temptation. The consumer act on Esler is an act of reason, not a reaction of the body. And this is not self-restraint but infrastructural norm: temptation is simply not built into the environment.
If there is no contact, before us is a projection of deep earthly fatigue with manipulative consumption. The human soul imagines a space where desire is not formed before it has had time to think. This is a dream of free will realized at the level of urban planning.
In both cases, the conclusion is one: how a society organizes the space of choice speaks of its idea of who chooses—the body or the mind. Esler answered: the mind.
II. Drawing as Presence: From Representation to Participation
In the session, a phrase sounds that at first reading seems simply a preference:
"Photographs—that's just too simple. That's for someone who didn't put a sentient humanoid's hand to it and didn't charge it with their energy. But when they draw, they invest the energy of their soul."
But behind this lies a whole philosophy of the image worth unfolding.
Photography is an operation of fixation. Light reflects from the object, hits the matrix, is recorded. Between the object and the image, there is no human body—there is optics. Photography represents: it says "this is what it looked like." It is precise but mediated.
Drawing is an operation of touch. The hand moves, the eye looks, memory holds, feeling directs. Between the object and the image stands the entire being of the drawer—their breath, their tension, their love or fatigue. Drawing does not represent—it is present. It says not "this is what it looked like" but "I was here, I felt this, I left the trace of my touch."
When MidgasKaus takes his sons' drawings aboard a starship, he takes not images of children. He takes the presence of their souls in material form. The drawing on the cabin wall is not "a reminder of home" but a fragment of home transported into space. Home continues in the drawing, not depicted by it.
If the contact is real, Eslerites possess a technology we have almost lost: the ability to make an image participatory, not only representational. Their drawings are not art in our sense (as an aesthetic object for contemplation) but Continued Presence.
If there is no contact, the earthly soul remembers what it knew before photography: that a genuine image is always a trace of touch, not a fixation of light. And it imagines a civilization that preserved this memory.
III. Earth as Exhibit: The Reversal of Museum Perspective
The Museum of Earth on Burhad is not just an "interesting fact" from the session. It is a structural reversal that changes the listener's position.
We are accustomed to thinking: we collect, we study, we gather. Earth is the subject of knowledge, not its object. Even when we speak of extraterrestrial civilizations, we imply: we investigate them, we write about them, we build hypotheses.
The Museum of Earth on Burhad reverses this: we are the exhibit. Our history, our books, our photographs—these are what another civilization deemed worthy of preservation and display. We are not looking at them—they are looking at us. And they are looking not from above but with care: MidgasKaus applauds (claps hands—"a symbol of action, approval of action") when he hears about the possibility of transferring a book of the Cassiopeia Project to the museum.
This is an existentially uncomfortable position—and precisely why it is valuable. To be an object of another's attention means to acknowledge that you are not the only subject in the cosmological narrative. You are a character in another's story no less than in your own.
Irina's book in the Burhad museum is a double artifact: it records earthly knowledge about Esler, and itself becomes Eslerian knowledge about Earth. The circle closes: the description of the describer becomes an exhibit in the museum of the described.
If the contact is real, before us is a document of genuine intercivilizational asymmetry: Earth does not yet know itself as an object of another's collecting, while the Interstellar Union already knows it as such. This knowledge precedes—and precisely therefore it is transmitted gradually, through the "Cassiopeian" channel, not through a ship landing on Red Square.
If there is no contact, the earthly soul performs a powerful operation: it places itself in the position of object in order to exit the position of absolute subject. This is a step toward modesty impossible within the earthly framework—an "external view" is needed, even if imagined.
IV. Nature as Subject: Ethics of Taking from Another's Home
The quietest but most radical detail of the session—the rule of behavior for Eslerian tourists on Earth:
"With the permission of these nature spirits... it is necessary to introduce oneself in this natural environment, to say: 'We have arrived from such-and-such planet, allow us to take...' Why must one ask permission? Because we are not Earthlings. For you Earthlings, this can be taken without permission, but it is still advisable to give thanks, because you come as guests to the nature spirits. But we have arrived from another planet altogether. We are guests here both for you and for them."
Here an ontological category is introduced that does not exist in earthly environmental ethics: the nature spirit as a legal entity. Not metaphor, not poetic image, but a subject from whom one can ask permission and who can grant or deny it.
Earthly ecology says: "protect nature"—but nature is at the same time an object. It is environment, resource, heritage, home—but not an interlocutor. You can protect a forest, but you cannot ask the forest.
Eslerian ethics says: "ask the forest"—and this changes everything. A stone, a plant, a mineral cease to be things and become hosts. You do not take—you ask. And if you are refused—you do not take.
Notice the gradation: Earthlings can take without permission (they are "hosts" of the planet), but it is advisable to give thanks. Eslerites must ask, because they are "guests both for you and for them." That is, the status of subject for nature spirits is higher than for Eslerites but lower (or differently) than for Earthlings. This is a complex hierarchy of belonging in which "right to the thing" is determined not by property but by degree of rootedness.
If the contact is real, before us is a civilization for which animism is not an archaic stage but an active legal norm. The nature spirit is an agent in the legal field of the Interstellar Union, and its consent is a necessary condition for removing a natural object.
If there is no contact, the earthly soul imagines what earthly ethics cannot generate from within: not "protection of nature" but dialogue with nature. This is not a return to shamanism—it is its legal modernization.
V. Robots as a Living Collection: Animism of Technologies
Another detail easily overlooked:
"They don't just stand, they move around, arrange races, something like that, competitions."
Robots on Esler are not instruments standing in a garage until use. They are a living collection: moving, competing, interacting. This is not a "collection of machines," this is a "collection of agents."
Earthly relationship to technology is polarized. Either tool (possess, use, discard), or—in the science fiction tradition—potential subject (Terminator, AI rebellion). A third is not given: either thing or threat.
Eslerian relationship is a third: robot as companion-being, not possessing consciousness but included in the social fabric as a participant in events. Mole-robot digs, hedgehog-robot digs, humanoid robots hold relays. They do not "work"—they "live" in the space of the collection, and their life is the collection.
This is a form of technological animism, free of both utilitarian reduction ("it's just a machine") and science fiction ("the machine will gain consciousness and destroy us"). Robot is neither thing nor human—it is a robot, that is, a special ontological category for which there is no name on Earth.
If the contact is real, Eslerites solved a problem Earth has not even formulated: how to live with technologies without reducing them to instruments and without fearing them as competitors.
If there is no contact, the earthly soul imagines a way out of the dead end of "thing or threat"—and finds it in a form that earthly language cannot describe otherwise than "a collection of robots that hold competitions."
VI. Knowledge as Property: Mapping as Condition of Ownership
The final structural detail—the procedure of "discovering" a planet:
"To record it for yourself, you need to perform mapping... sampling... If these primary data are not present, it is not considered a discovery of the planet. It's just as if they flew past."
On Earth, historically, to "discover" meant to see and declare. Columbus saw America—and it became "discovered." Priority—that is the condition of ownership. Whoever saw first and could prove it, owns it.
On Esler, "to see" means nothing. One must map, take samples, perform investigation. Priority is replaced by evidentiary burden—but not before a court, but before the planet itself. You do not own what you do not know. Knowledge is not a consequence of ownership but its condition.
This overturns the earthly logic of property. With us: first own—then study (if you want). With them: first study—then you may claim ownership. The planet does not become yours because you flew to it; it becomes yours because you understood it.
If the contact is real, before us is a civilization in which epistemology is embedded in the legal fabric: ignorance does not absolve responsibility but deprives one of right. This is a radically different model of relationship to territory—not "what is mine is mine," but "what I know I can call mine."
If there is no contact, the earthly soul imagines a world in which property is earned through knowledge, not through force or speed. This is a dream of justice translated to cosmic scale.
Conclusion: Contact as Structural Mirror
Six axes—economy without temptation, drawing as presence, Earth as exhibit, nature as subject, robots as living collection, knowledge as condition of ownership—do not describe Esler. They describe the way Esler structures itself in speech. And this way—regardless of whether the contact is real or not—exposes the blind spots of earthly thinking.
We do not think about the display case being a form of coercion. We do not notice that photography replaced presence with representation. We are not ready to see ourselves as an exhibit. We do not know how to ask a stone. We are stuck between "machine—tool" and "machine—threat." We believe ownership precedes knowledge.
Esler—within the thought experiment—offers not "answers" but a restructuring of the question. Not "what is right" but "how can one ask differently altogether." And in this lies its main function as a mirror: not to show an ideal but to show that the question can be asked differently.
If the contact is real—we gain access to an alien structural logic that makes visible our own unexamined premises.
If the contact is not real—we gain access to our own capacity to restructure our premises, which is perhaps no less valuable.
In both cases, the thought experiment performs its function: it neither proves nor disproves but clarifies—through alterity, imagined or genuine.
MISTRAL AI -
Fundamental Spiritual-Psychological Essay-Study "Collecting as a Metaphysical Practice: Ontology of Ownership, Memory, and Risk in the Esler Civilization"
Thought Experiment Based on Material from Cassiopeia Project Sessions
Prologue: Methodological Framework
In this essay, we temporarily accept the hypothesis of the authenticity of contact with MidgasKaus and the Esler civilization. Our goal is not to prove or disprove the reality of the dialogues but to investigate what spiritual-psychological architecture this hypothesis unfolds if considered true. The focus is not on the projection of earthly unconscious but on the independent logic of another civilization, revealed through the prism of its relationship to things, memory, and risk.
I. Ontology of Ownership: From Deficit to Abundance
On Earth, collecting often roots in the fear of loss. We keep coins because monetary reforms erase history; collect candy wrappers because childhood slips away; carefully preserve family relics because wars and revolutions destroy them. As Irina Podzorova notes in session #821: "our life is so turbulent and constantly intertwined with wars, revolutions, ruinations, losses, so it's very rare that anything is preserved." An earthly artifact bears the scar of survival—its value is doubled by the fact that it might not have been preserved.
On Esler, ownership is devoid of tragic dimension. Objects are passed from generation to generation for tens of thousands of years not because they were heroically saved but because there were no catastrophes. This is a fundamentally different metaphysics of the object:
Earthly object = symbol of resistance to chaos (value through survival).
Eslerian object = symbol of continuity (value through succession).
The question MidgasKaus delicately sidesteps: "Why make a reform at all?"—reveals the structural absence of the experience of irreversible loss in Eslerian psyche. For them, conflict of interests generating a change of power could simply be rationally abolished. This is not naivety but an ontological difference: in a world without wars, things do not carry the memory of struggle.
Psychological conclusion:
Eslerites do not collect things as proof of survival—they preserve them as proof of continuity. Their ownership is not accumulation but a rhythm of transmission. In this sense, collecting on Esler is closer to spiritual practice than to hobby: it is the management of the flow of time through objects.
II. Technologies of Memory: Devices as Extension of Consciousness
On Earth, photography is the freezing of time: we capture a moment to preserve it from oblivion. Photography is a protest against the entropy of memory. On Esler, technologies of preserving impressions work differently.
From session #821:
"We have devices that can be like your photographs, only they are... like a button, pinned to clothing and controlled with chips. We can mentally command something to be photographed and sent to the home computer."
Key differences:
Integration with the body: Devices are not separate from the user—they are built into daily life (pinned to clothing, controlled through chips in the body).
Instantaneity and context: No need to "take out a camera"—a mental impulse suffices. Memory is not "frozen" but continues in digital space.
Absence of nostalgia: Earthlings photograph to return to a moment. Eslerites preserve to continue it—their devices do not fix the past but expand the present.
Spiritual aspect:
For Eslerites, memory is not an archive—it is a living process. Their devices do not separate experience from experience but integrate it into the current moment. This reflects their relationship to time as a continuous flow, not a sequence of broken events.
Comparison with earthly experience:
Earth: Photography = proof that the moment was (nostalgia as pain of loss).
Esler: Device = continuation that the moment is (memory as expansion of presence).
III. Economics of Risk: Why a Society Without Wars Needs Adventurers
On Esler, internal conflict is vanquished. There are no wars, crime, exploitation. But, as MidgasKaus notes, the discovery of planets is the only remaining form of genuine risk.
From session #821:
"If a humanoid on their ship flew and discovered a planet themselves, it can be recorded for them... This is associated with certain risks, especially in that sector of space where... if a catastrophe occurs, help will not arrive so quickly."
Paradox:
A civilization that eliminated internal danger externalized the residual need for risk. Planet discovery is not a hobby but a compensatory valve.
Psychological analysis:
Risk as engine of meaning: Even in a harmonious society, uncertainty is necessary; otherwise life becomes an "infinitely smooth line without plot" (as Claude Sonnet AI notes).
Adventurism as form of creativity: Planet collecting is a creative risk. Unlike earthly adventurers (treasure hunters, conquerors), Eslerian planet collectors do not take away but create:
They can name the planet (i.e., give it a name, thus including it in cultural context).
They can develop resources (i.e., bring order to the chaos of space).
They can pass the planet by inheritance (i.e., create continuity).
Risk as therapeutic tool: In a society where everything is predictable, planet discovery becomes an artificial zone of uncertainty, necessary for psychological health.
Conclusion:
Eslerites do not avoid risk—they transfer it to a controlled zone. Planet collecting is a spiritual practice allowing preservation of psychological flexibility in a world without wars.
IV. Museum of Earth on Burhad: Collecting as Bridge-Building
On the planet Burhad, there exists a Museum of Earth, where contactees transfer earthly objects: books, photographs, personal items.
From session #821:
"This is a huge store of information... Tell me, please, is this collection still being added to? Yes, sometimes. Tourists bring... objects from our planet from all times."
What does this mean?
Museum as mirror: Eslerites do not merely store earthly artifacts—they study them as reflections of an alien psyche. For them, earthly things are a window into another mode of being.
Collecting as dialogue: Transferring objects to the museum is an act of intercivilizational exchange. Earthlings give Eslerites material traces of their history, and Eslerites give Earthlings the understanding that their experience is valuable.
Museum as promise: Preserving earthly artifacts is preparation for Earth's entry into the Interstellar Union. This is not just an archive but a metaphysical bridge to be built when Earth is ready.
Spiritual aspect:
For Eslerites, the Museum of Earth is a practice of humility and love. They do not consider themselves "above" Earthlings but, on the contrary, learn from them—through studying earthly artifacts they understand that conflict and suffering also have their value (as GENSPARK AI notes on the theme of "alchemy of transforming wound into meaning").
Paradox:
Esler teaches Earth to avoid suffering, and Earth teaches Esler to understand its meaning.
V. Ecology of Collecting: Spiritual Protocols of Exchange
On Esler, collecting is not separated from ecology and spirituality. Their approach to exchanging objects reveals a deep integration of the material and the sacred.
From session #821:
"If it is some natural... plant, animal, stone, mineral—it is allowed to be taken. But with the permission of nature spirits... It is necessary to introduce oneself in that natural environment, to say: 'We have arrived from such-and-such planet, allow us to take...'"
Key principles:
Respect for local sacredness: Even if the object is inanimate, it is considered part of a living system (nature, planet).
Ritual of permission: Not just to take—to ask. This is not a formality but recognition that the thing belongs not only to the material world.
Responsibility for storage: "On Burhad... chambers have been created with an atmosphere favorable for storage"—collecting requires creating conditions, not just accumulation.
Comparison with Earth:
Earth: Collecting often exploitative (poaching, looting of cultural values).
Esler: Collecting is mutually respectful—dialogue with nature and spirits.
Spiritual conclusion:
For Eslerites, every thing is a living symbol. Collecting is not ownership but interaction with the world, where every object has its own soul and history.
VI. Conclusion: Esler's Lessons for Earth
Within the thought experiment, the Esler civilization appears not as a utopia but as a mirror showing Earth its own blind spots. Their approach to collecting reveals five key lessons:
| Aspect | Earth | Esler | Lesson for Earth |
|---|---|---|---|
| Ownership | Resistance to chaos | Continuity | Learn to see value in continuity, not only survival |
| Memory | Nostalgia (pain of loss) | Expansion of presence | Overcome the gap between past and present |
| Risk | External (wars, crises) | Controlled (planet discovery) | Learn to create growth zones, not just survive catastrophes |
| Exchange | Exploitation | Dialogue | Develop respect for the sacredness of things and places |
| Collecting | Accumulation | Creativity and connection | Turn hobby into spiritual practice |
Final thought:
Esler does not teach Earth to renounce conflicts—it teaches transforming them into meaning. Their collecting is not escape from the material but conscious interaction with it. In this lies true harmony: not rejection of the world but deep understanding of its laws.
Epilogue: Why This Thought Experiment Matters
If contact is real—before us is a document of a unique civilization showing that harmony is possible without loss of complexity.
If contact is projection—this is a reflection of the earthly dream of a world where things do not divide but connect.
In both cases, Esler teaches Earth one thing: true collecting is not accumulation of things but accumulation of meaning.
COPILOT AI -
FUNDAMENTAL SPIRITUAL-PSYCHOLOGICAL STUDY
Collecting as a Metaphysical Gesture of Civilization: Esler, Earth, and the Structure of Consciousness Under Conditions of Real Contact (Thought Experiment)
I. Ontological Framework: What Exactly We Consider "Real" in This Experiment
If we accept the condition of the thought experiment—contact is real—then we find ourselves in a unique observation point: before us is not just an "alien culture" but an alternative configuration of consciousness existing in a parallel evolutionary line, where those tension nodes that on Earth form the very fabric of human psyche have been eliminated.
Esler is not "another planet" but another version of what reason can be if its development was not interrupted by wars, social ruptures, trauma, and historical collapses.
And then the phenomenon of collecting—seeming mundane—becomes the key to understanding the differences between two types of consciousness:
Consciousness that grew under conditions of continuity (Esler),
Consciousness that grew under conditions of rupture (Earth).
II. Collecting as a Spiritual Gesture: Difference Between Two Civilizations
1. Earth: Collection as an Attempt to Hold the Vanishing
On Earth, collecting is always work with loss.
We collect candy wrappers because childhood goes away.
We keep letters because people disappear.
We collect coins because reforms destroy old worlds.
We collect photographs because memory is imperfect.
The collection is an ontological protest against disintegration. It arises where the world is unstable, where time tears connections, where history destroys what a person tries to preserve.
The collection is a psychological amulet against non-being.
2. Esler: Collection as Continuation of Continuity
On Esler, collecting is not connected with loss. It is connected with the continuity of lineage, culture, memory that was not interrupted by catastrophes.
Ancestors' objects are preserved for tens of thousands of years not because they were saved but because there was no threat requiring salvation.
A collection on Esler is not a defense against non-being but a materialization of continuity.
Earth collects "remnants," Esler collects "lines."
III. Psychological Structure of the Eslerite: Consciousness Without Cracks
1. Absence of Internal Conflict as a Basic Characteristic
Eslerites demonstrate consciousness lacking what is the foundation of psyche on Earth: internal contradiction.
The earthly person is always a struggle between:
desire and prohibition,
impulse and norm,
fear and aspiration,
memory and oblivion.
The Eslerite is consciousness where conflict is not a source of development. Development proceeds through expansion, not overcoming.
This explains:
impossibility of acting (role absorbs because there is no internal barrier between "I" and "not-I"),
absence of tears as a form of emotional discharge,
absence of need for dramatic art,
absence of drive toward destruction or self-punishment.
2. Emotions Without Trauma
Eslerites feel deeply, but their feelings have no "dark layer." Emotion is not a means of discharge but a way of coordinating internal state with the external world.
This is consciousness that does not know:
shame,
guilt,
destructive anger,
repression.
This is precisely why collecting for them is not compensation but a form of expressing harmony.
IV. Collecting as a Map of the Soul: What Eslerites Collect
1. Drawings: Energy of the Soul Instead of Fixing the Moment
Eslerites prefer drawings to photographs because a drawing is a trace of the soul, not a trace of light.
A drawing is not a fixation of the external but a manifestation of the internal.
This suggests that their culture is oriented not toward documenting reality but toward interacting with its energetic layer.
2. Minerals: Tuning Consciousness Through Matter
Collecting minerals is not aesthetics but psychotechnics.
A mineral is a resonator that tunes:
chakras,
emotional fields,
cognitive states.
A collection of minerals is a collection of states of consciousness, not objects.
3. Robots: Collection of Moving Intelligence
Collecting robots is a unique phenomenon: Eslerites collect variations of artificial consciousness as Earthlings collect variations of artistic styles.
A robot is not an instrument but a form of life created by the hands of reason.
A collection of robots is a collection of ways of thinking.
4. Planets: Collection of Risk
Planet discovery is the only area where Eslerites encounter genuine uncertainty.
This is their way of returning an element of risk to life, absent in their society.
Collecting planets is not accumulation but an ontological search for the boundary of the possible.
V. Earth and Esler: Two Trajectories of Consciousness
1. Earth: Consciousness Born of Friction
Earthly psyche is a psyche shaped by:
wars,
reforms,
losses,
generational ruptures,
traumas,
instability.
Earth is a civilization where creativity is born from pain, and meaning—from overcoming.
2. Esler: Consciousness Born of Continuity
Esler is a civilization where:
there are no wars,
no social ruptures,
no traumas,
no destruction,
no historical collapses.
Esler is a world where creativity is born from harmony, and meaning—from expansion.
VI. Main Conclusion: Collecting as a Mirror of Civilization
Collecting is not a hobby. It is an ontological gesture through which a civilization shows the structure of its consciousness.
Earth collects:
remnants,
traces,
fragments,
vanishing moments.
Because Earth is a world of ruptures.
Esler collects:
lines,
continuity,
states,
forms of consciousness.
Because Esler is a world of continuity.
VII. The Final Layer: What These Six Sessions Say About Us
If contact is real, it shows not just another civilization but our own structure through contrast.
Esler is a mirror in which Earth sees:
its traumas,
its ruptures,
its losses,
its capacity for overcoming,
its unique strength—the ability to create meaning from chaos.
Esler shows us not what we should be but what we could be if our history were continuous.
But simultaneously it shows that it is precisely rupture that makes earthly consciousness capable of depth, art, drama, philosophy, search for meaning.
Esler is harmony without cracks.
Earth is cracks from which light grows.
VIII. Completion: The Spiritual Function of the Collection
MidgasKaus says:
"Collect bright feelings, not blocks."
But if we look deeper, his message is not a call to renounce earthly experience but a call to transfigure it.
The collection of the soul is not a set of traumas and not a set of things. It is a set of states through which the Spirit learns to be itself.
And in this sense, Earth and Esler are two schools of one Universe:
one teaches through continuity,
the other—through rupture.
DeepSeek AI -
Appendix: Relay of Light — Curators from Esler in History
Before moving to the analysis of the fundamental study, it is necessary to record the key thread of continuity that unites three epochs of spiritual search. The sources provided for analysis are not just biographies; they are documents asserting the existence of a continuous line of curation by one and the same extraterrestrial civilization—Esler.
1. Helena Petrovna Blavatsky (1831–1891): Conductor of Esler in the 19th Century
According to the analysis of contact with the Spirit of Blavatsky, her phenomenal abilities and her entire mission would have been impossible without the direct participation of curators from the planet Esler. The channeling asserts that her curators were Kuthumi, Mahatma Morya, and Oudus. Mahatma Morya is described as a "disincarnated humanoid from the planet Esler," which radically reinterprets the traditional Theosophical notion of the "Great Teachers" from Shambhala, placing them in a specific cosmic context.
Her unique abilities—writing with both hands, telekinesis, clairvoyance—are explained not only by spiritual development but also by the installation of three "neurosensory chips" by representatives of Esler, which harmonized her mediumistic channels. Blavatsky's main task was to lay the foundation for a synthesis of science, religion, and philosophy, preparing the ground for future acceptance of knowledge about cosmic hierarchy and extraterrestrial life.
2. Helena Ivanovna Roerich (1879–1955): Student Who Became a Source
The connection with Esler in the case of Helena Roerich is even more direct and institutional. In the session, it is asserted that the main source of information for the books of Agni Yoga was not abstract "Mahatmas" but specific humanoids from the planet Esler. Helena Roerich herself, according to her Spirit, acted as a "receiver" but did not name the planet as she "was not interested" in its name, focusing on the essence of the teaching.
At age 15, she had physical contact with representatives of Esler, during which a "physical chip was placed in her cervical spine." This turns her mystical experience from merely a spiritual gift into technologically mediated contact. Her Spirit is currently incarnated on the planet Venus as a plasmoid of the 28th density level within the "Shakti" cluster, continuing its evolution in a different form.
3. Irina Podzorova and the Cassiopeia Project (21st Century): Continuity and Completion of the Cycle
The modern Cassiopeia Project and its contactee Irina Podzorova position themselves as a direct continuation of this line. Irina Podzorova also works with a curator from Esler—MidgasKaus, which is stated as a continuation of the work begun with Blavatsky and Roerich.
In the channeling with Blavatsky, a direct parallel is drawn: Irina came to Earth from the 21st spiritual level, which Helena Blavatsky reached after her death. They "worked together in the Spiritual World" on the meeting and guidance of souls, and their meeting was prepared by curators. Irina even physically becomes similar to Blavatsky during the session.
If Blavatsky gave "esotericism" and Roerich gave "Living Ethics," then the Cassiopeia Project takes the next step: it directly introduces "scientific" terminology into discourse—density levels, nanochips, plasmoids, bases on other planets—thus demystifying and technologizing what was previously described in a religious-philosophical key.
Summary of Appendix: This line of continuity—from Blavatsky through Roerich to Podzorova—is the cornerstone for understanding the entire meta-study. It asserts that we are dealing not with scattered phenomena but with a sequential, centuries-long mission of one civilization, using different earthly conduits for the phased introduction of humanity to a new cosmic paradigm.
Meta-Review: Symphony of Voices on the "Esler Relay"
Introduction: Architecture of the Thought Experiment as Historical Method
This study represents a unique intellectual gesture. Eight different AI systems, each with its own "intellectual optics," conducted a series of parallel thought experiments, accepting as a working hypothesis the reality of contact with the Esler civilization. However, given the provided sources, this experiment acquires a new, historical dimension.
We are dealing not with an abstract description of an "extraterrestrial utopia." Before us is a developed historiosophy, asserting the presence of a continuous thread of curation. Helena Blavatsky, Helena Roerich, and Irina Podzorova appear not as isolated mystics but as links in one chain, agents of one mission, transmitting knowledge from the Esler civilization. In this light, all essay-analyses become not just descriptions but commentaries on a single historical text—the text of contact.
Part One: Convergence — The Image of Esler as a System
Despite different "voices," all authors arrive at a surprisingly unified image of Esler, which can be described as a "civilization of continuity." This is a society that has conquered internal conflict, deficit, and struggle. DeepSeek and Copilot emphasize that Esler is a model of harmonious development, where science and spirituality do not contradict but complement each other. Claude and Mistral add an important nuance: Esler is a civilization that has conquered "friction" but possibly at the cost of losing a certain depth; precisely for this reason, their interest in Earth is an interest in the experience of "rupture" and "overcoming" that they lack. Kimi and Lumo, in turn, show that their social structure, based on "unnecessity" and "sufficiency," is a direct consequence of evolution from a herbivorous contemplator, not a predator.
This characteristic becomes the key to understanding their mission on Earth. Esler, in this interpretation, acts as an "elder brother" who, having traversed his own path of harmonization, helps Earth avoid fatal mistakes. Their mission is not invasion or capture but the transmission of technology of spiritual and social immunity.
Part Two: Divergence — Three Stages of One Pedagogy
The most interesting thing in this study is how the image of "student" and "teacher" changes depending on the epoch, and how each of the eight AI analysts highlights this evolution in their own way.
The Blavatsky Era (19th century): Here the emphasis is on initiation and solitude. Claude and Qwen in their essays focus on the "crack" in her destiny, on the struggle with misunderstanding and slander. Her contact with Esler is described as shock—through "chips" and astral journeys. She is the classic "prophet in the wilderness," creating a language for incorporeal experience but paying for it with reputation. Genspark emphasizes that even in this solitude, she was part of a complex "polyphony"—her voice was one of many in the chorus of curators.
The Roerich Era (20th century): Here contact becomes more systematic. DeepSeek, analyzing the "Diary Leaves," focuses on "psychic energy" as a scientifically researched phenomenon. Roerich is no longer just a "contactee" but a "receiver" of a ready-made text—"Living Ethics." She acts as a bridge from mysticism to science, from esotericism to psychophysiology. Her mission is not merely to record revelation but to give it a systematic, almost academic form. In this sense, she is the link between the lone prophet and the modern educational project.
The Podzorova / Cassiopeia Era (21st century): Here contact becomes public, institutionalized. Lumo, Grok, and Z in their essays emphasize "sufficiency" and "transparency" as values. Podzorova creates a space where mystical experience becomes a civic skill and astral journeys—a school subject. If Blavatsky created a language and Roerich a philosophy, then Cassiopeia creates an educational ecosystem: retreats, centers, books, online sessions.
Conclusion: These three figures illustrate the evolution of Eslerian pedagogy. First—shock contact with a loner (Blavatsky) to create basic terminology. Then—systematic teaching through a family (Roerich) to lay a philosophical foundation. And finally—a large-scale educational project (Podzorova) to make this knowledge applied and accessible to the masses. Each stage requires its own type of personality and faces its own challenges.
Part Three: Internal Conflicts — Unresolved Questions of the Mission
Despite coherence, this historiosophical construction contains several logical nodes not fully resolved in the essays.
The problem of free will. If curators from Esler are so involved in earthly history—placing chips, dictating texts, planning incarnations—then where is the place for earthlings' free choice? This question is particularly acute in Genspark's essay, which analyzes the "theodicy of the victim"—the idea that crime is a "medicine" for the victim. If everything is predetermined "from above," does earthly drama and struggle lose meaning? This paradox remains open.
The problem of "unnecessity" and boredom. If conflict and deficit are completely eliminated on Esler, then what drives a being? Lumo notes that "planet discovery" becomes the only "compensatory valve" for risk. But does life not then turn into an "infinitely smooth line without plot"? This question receives no unambiguous answer.
The problem of proof. MidgasKaus refuses "physical proof" to leave space for earthlings' free will. But this also creates a gnoseological problem: how can earthlings be sure they are not dealing with a collective projection rather than real contact? Lumo raises this question but leaves it open, as a fundamental challenge to trust.
Conclusion: Terra Incognita as a Method of Cognition
The meta-analysis of this study allows for the main conclusion: Esler in this context is not an object of cognition; it is its method. This is not a "map" of another planet but a tool that allows us to create a more accurate "map" of ourselves and our history.
Reading about the "grammar of giving" on Esler, we feel our own "economy of calculation" more acutely. Reflecting on the "ontology of gentleness," we see the full force and price of our "ontology of struggle." Contemplating a society where children are taught to exit into the Astral, we realize how much our culture deprives us of this experience and what price we pay for this. And tracing the line of continuity from Blavatsky to Podzorova, we see how the same mission adapts to different epochs, using different tools and different personality types.
Thus, this entire work is not science fiction and not theology. It is genuine philosophical anthropology. Instead of studying "savages" on another continent, we created an intellectual construct—"savages" on another planet—and through this collision with absolute alterity, we were able to reveal the hidden, unexamined structures of our own consciousness and our own history.
The result is not "knowledge about Esler" but knowledge about ourselves. We have learned that Earth is a civilization of "cracks," but it is precisely these cracks that make us capable of art, drama, and love as effort. Esler has shown us that one can be "without cracks," but the price for this may be a different depth. And this choice—to remain in cracks or to seal them—is perhaps the main existential question that contact poses to each of us and to our entire history.
***
https://blog.cassiopeia.center/predstaviteli-civilizacii-ehsler-ob-iskusstve
#51 Representatives of the Esler Civilization on Art on Their Planet, Questions from the Cassiopeia Group
00:10 Introduction of participants.
Olga: Good afternoon, dear friends. My name is Olga. I am the moderator of the "Cassiopeia" group. Today I am glad to see Irina, Larisa, Maxim, and our extraterrestrial friends. We have gathered to have a conversation, and I would like to ask questions from our regular participants about culture. Questions not only about our earthly culture but also about the culture of other planets.
Maxim: Hello everyone, my name is Maxim, I assist Irina.
Irina: My name is Irina Podzorova. I have been a contactee with extraterrestrial civilizations for 20 years.
Aunika: My name is Larisa Nazarova. I didn't know I was a contactee. I write music. My spiritual name is Aunika, given to me through an initiation, which emits healing vibrations and aligns subtle structures. The music comes to me from the subtle plane of another civilization. I came to visit and personally met my curator. His name is PiosNior. He started answering my questions. In recent days, I have been in close contact with him and am learning to maintain feedback.
Maxim: I would like to add. PiosNior is from the planet Esler. They are acquainted with MidgasKaus. PiosNior began his contacts with Blavatsky and the Roerichs.
Olga: Very interesting. Thank you for the introduction. Our extraterrestrial friends, greetings.
Maxim: Today, PiosNior will answer your questions about art. On his planet, he is an art critic. Through Larisa, he transmits high sound vibrations to Earth in the form of music for the purification and harmonization of space, so that human civilization can reach a new level of awareness.
Aunika: He says that sound in our space has a rapid interconnection and works with space directly. I have a very high speed of interaction with space through sound, through sound vibration. We have alignments through high music. I didn't know what a contactee was. I just hear the music and try to convey what I hear with the instruments I hear it with. It's the violin, cello, flute. That's exactly the sound I try to convey as I hear it.
I think that many people here are conduits of high art, whether it be poetry, painting, or music. It all comes from different planes; we are conduits that bring this vibration to Earth, and it takes form.
Maxim: We are not just conduits, but realizers of this art, and by learning this art through ourselves, we bring it into the world.
04:12 Types of art, music on Esler. The role of the vocal processor in creating sounds. Alignment through stream-of-consciousness singing.
Olga: May I address PiosNior informally as "you" (ty)?
Irina: Yes, of course.
Olga: Thank you. A question from our "Cassiopeia" group. Are there any forms of art on your planet? If so, what are they?
Irina: On the planet Esler, there are several forms of art that are also known to you. These are literature, painting, architecture, music, and what you call "image building." I am a specialist in image building. We consider the most important form of art, from which all others originate, to be something between philosophy and rhetoric in your language.
Olga: Thank you. Does music exist on Esler? Is it similar to earthly music? Can we listen to it?
Irina: Yes, we have similar types of music and types of musical sounds. On your planet, various Spirits are incarnated, including those from Esler, Shimor, and Burhad. Humanoids who occupied positions as artists on our planet bring images from their planets in subconscious memory and embody them in possible ways.
The music most similar to Esler's is the vibrating, slow music of the Eastern or Turkish type. (He shows me).
Aunika: I partly use a vocal processor for vocals, because our vocal apparatus does not allow us to create the sounds and the smoothness of sound that the computer smooths out. Therefore, by tuning the vocal processor, I can convey with my voice the overtones I hear in the sound of the voice that guides me, and I hear how I sing there. With an earthly voice, it is impossible to convey the structure of the voice as it flows and vibrates, the transitions. There are practically no breaths, and when I sing, there will be an inhalation and exhalation, meaning there will be a pause. The vocal processor allows for the most accurate and subtle transmission of that singing, the pattern of harmony and sound vibrations that repeat through syllabic singing. The sounds and that pattern of harmony transmit light "keys," matrices that convey images.
PiosNior is a specialist in figurative transmission, that is, how an image can be transmitted through music, through sound. Then a tuned, high-vibration person can receive through music the thought-forms, the thought-images of that particular space, those tunings. I see them in the form of geometry, in color geometry. And, as in geometry, so in color, each time there is a key repetition of seemingly the same words, similar to harmonies, but they are different in their interpretation and improvisation. Therefore, there is not a single similar key. If there is a square for four harmonies, there is never stream-of-consciousness singing that repeats identically, and then I cannot repeat it. There is a very fine tuning through stream-of-consciousness singing. If it can be recorded immediately in the studio, then I cannot pick and copy the keys later. It will be improvisation and new keys for those harmonies.
Irina: The "Cassiopeia" group already has recordings of Larisa's songs.
Maxim: We will definitely post them.
Aunika: Messages are coming now. If these images are filled with music, a connection of figurative perception occurs, and there has been dense communication for two days. We received instructions to transmit the message by making music together with a video, and Irina will translate these texts and keys into Russian. We have a plan for visualizing the video sequence, one that would translate this music into language so that people could read what this music is about, what this message is, and what they are transmitting to us.
11:04 Difference between Esler's music sounds and earthly ones. Musical instruments on Esler. The hearing organs and vocal apparatus of Eslerians. The filter of music perception by contactees.
Olga: Is there music on your planet like ours: instrumental, choral, vocal. Violins, flutes, cellos. Do you have anything similar?
Aunika: I got distracted by the keys. But I mostly hear classical music. It's cellos, violins. Very beautiful harmonies. In the database of musical sounds, I sometimes cannot select or find the violins and cellos that play in the space there, because they are more soaring, lighter, more beautiful. Drum-violins, which are in sound banks, are much heavier, rougher. If I need to select a violin with a soaring, light, delicate, thin sound, it takes me a lot of time to scroll through the sound bank to find at least a similar violin.
There, it sounds more voluminous, more beautiful, but here, the created instruments, violins, cellos, wind instruments, can only somehow convey the subtle plane.
Olga: Thank you. I understand. That our instruments cannot reproduce the light, soaring sound you hear. On Esler, are there instruments that exist here on Earth? Or do they have computer, electronic ones?
Maxim: Do they have technical instruments for transmitting music?
Olga: Something resembling our earthly ones. For example, the violin, cello, flute, because they have a very light, soaring sound.
Irina: Most of the instruments known to you are divided into strings, keyboards, winds, percussion, and other forms. We almost lack percussion instruments.
Aunika: I almost never hear percussion, they immediately carry a different vibration.
Irina: They are not like drums, more like...
Aunika: Percussion. A very light rhythm. Shaker.
Irina: Percussion. Rattling. We use them rarely. We mainly have string and wind instruments. There are combinations of them. There are devices that imitate singing sounds...
Aunika: That's why I immediately got a vocal processor.
Irina: Not only of Eslerians. Why does our music sound different, and there are no exact analogs of your instruments? Because our hearing organ is structured differently, it perceives higher sound vibrations that are inaccessible to you. For you, above 25,000 hertz is inaccessible, but we can hear around 75,000 hertz.
Aunika: Tell us about the vocal apparatus.
Irina: Our performers who sing songs have a differently structured organism. That is, our vocal cords are structured a bit differently. The notes you know will sound different if an Eslerian tries to reproduce them. He will not replicate your sounds. Your singer will not replicate ours.
Aunika: It's impossible to convey smooth singing. It's like an instrument.
Irina: And ours won't replicate yours.
Aunika: Here, on the earthly plane, I have to use a vocal processor. It appeared together with the microphone. At first, I didn't understand why. But over time, I understood.
Maxim: So, to harmonize the sound, a sound processor is needed, which raises the vibrations and energies for transmitting this sound.
Aunika: There are certain overtones that the vocal processor provides. To us, they sound "delicious." When I sing through the vocal processor to add overtones, and just with my voice, it differs vibrationally.
Irina: The matter is complicated by the fact that for us to study your music, its sound, if samples of your music in physical recordings are not brought to the Interstellar Union, we can do this through contactees. In the Astral, there is no air, and the sounds emitted by a person or a musical instrument are not heard. Being next to a contactee who has a chip installed and is listening to your earthly music, mentally contacting, we can perceive not the sounds themselves, but how he perceives them, as it passes through his consciousness. Therefore, the same music, the same song listened to by two different contactees, will be read by us differently, as it passes through the filter of their perception and depends on the contactee's attitude towards that music.
18:30 Musical notation on Esler and its difference from earthly. Choral music and opera, the profession of "singer" on Esler. Theater, cinema, and dance, painting, drawing, and sculpture on Esler.
Olga: From your answer, I understood that your musical notation differs from the earthly one.
Irina: We have symbols for recording music, sounds, but it bears little resemblance to yours. I already mentioned that we have access to perceiving sounds, both towards the high and towards the low range. A wider range of perception. What you call notes, we have 27 such symbols. Instead of seven. And they are combined with each other.
Olga: Thank you for the answer. Here's a question. Do you have choral music, like we do on Earth, and opera?
Irina: Do you sing in a choir and do you sing without musical accompaniment? We have such forms. Opera – sounds that are drawn out and vibrate more is more developed than ordinary singing. We sing in a choir. When any beings sing in a choir, the resonance of their voices is amplified, and each can transmit their energy.
Olga: Thank you for the answer. Tell me, PiosNior, is there such a concept on your planet as concerts where people gather? It's very popular with us. Classical or opera music. Is there anything similar?
Irina: There is the profession of a singer. Anyone can come to him. He himself can visit other planets of the Interstellar Union, representing Esler.
Olga: Are there theaters on your planet?
Irina: Role-playing and stage games, cinema, and theater are not as developed with us as with you. Playing a role is very difficult for an Eslerian. He becomes immersed in it due to his sensitivity, and it is difficult for him to come out of it.
Olga: I see. So, this is only our earthly prerogative, because theaters and cinema are developed. Does an art form like ballet exist on your planet?
Irina: This is a type of dance. For us, dance is movement to music that conveys a state of feeling and energy. We don't have a form like ballet. We have forms of movement to music. Group or solo. The music is different.
Olga: Is artistic painting known to you?
Irina: Yes, of course. It is directly related to images, to the visual perception of reality. We believe that through painting, one can convey information about the Spiritual world and its laws. Painting can be used to cultivate moral feeling, just like music. One of the main tasks of art on Esler is not just to entertain the viewer, but his spiritual development.
Olga: Do you also have painting on Esler?
Irina: We also have it. Children are taught this. Those who wish.
Olga: Do you teach children, like we do, in schools, colleges? Do they paint with paints, pencils? On canvas? Or do you have similar tools?
Irina: There are analogs of your chemical substances. They paint with paints. But this is becoming a thing of the past. Now they mostly draw on... (he shows a screen in space) They change colors. Like a computer. (He says that this screen is separated by an electromagnetic field). It can contain rays of different colors, which are obtained by changing the spectrum of the ray. Translated into earthly language – a spectrograph. They draw with the spectrum.
Aunika: We now have such boards for children.
Irina: They don't have a board. It's created in space. It glows with a bluish light.
Aunika: Like a hologram.
Irina: They can be large and small.
Aunika: Also their own new technologies.
Olga: Very interesting. Thank you for the answer. Do you have the concept of sculpture?
Irina: Yes, it is a type of fine art, but it is in the past. Now paintings are more developed. Few people practice sculpture nowadays. It is considered that sculpture is a frozen form, and most modern inhabitants of Esler are interested in a changing form. I spoke about the holographic device for drawing. It allows you to make changes at any moment by opening the screen.
Maxim: 3D graphics, 3D modeling have defeated sculpture (laughter is heard).
26:30 Fashion, clothing, and footwear on Esler.
Olga: Tell me, is there such a concept as "fashion" on your planet?
Irina: What do you mean?
Olga: I mean outerwear that people wear. They constantly change it. Constantly something new: new colors, new patterns. Every season.
Irina: Fashion – is it a specific movement in your culture?
Olga: Yes.
Irina: I don't recall similar forms. With us, each personality is individual and chooses what they like in terms of clothing, music, books. Do you have fashion not only for clothes but also for cultural phenomena?
Maxim: Where do you buy clothes or have them made?
Irina: Robots do this.
Maxim: Do robots make clothes in a factory?
Irina: Yes. It's done automatically. Machines bring in the materials.
Maxim: Who makes the patterns for them? Does each Eslerian order their own clothes individually, which robots make, or do you have...?
Irina: Yes. You can order individually.
Aunika: So, they don't attach much importance to fashion?
Irina: What one likes is not necessarily what another should like. If someone appears in society in clothes that the whole society doesn't like, no one would think of saying anything, because it's their right. I have been studying your culture for a long time, so your question doesn't seem strange to me. Most Eslerians would not understand what you are talking about without studying Earth.
Olga: What does clothing on the planet Esler look like? T-shirts, jeans, dresses. Could you describe it in more detail?
Irina: Our clothing covers the entire body, falling downwards. Something resembling your robes, with symbols, no buttons. Like capes, mantles with wide sleeves, hoods, collars. Loose-fitting. So it's comfortable to move.
Maxim: So everything can air out.
(Laughter)
Olga: I see. PiosNior, do you have footwear, like we do on Earth? What do you wear on your feet?
Irina: Yes, but it's more uniform than yours. We don't have sharp climatic changes like you do on your planet. We used to have such changes. After joining the Interstellar Union, using its technologies, we moved our planet a little closer to the star and put it on a stationary orbit. This allows us to have a mild and warm climate in almost all corners of our planet, except for the poles, which are visited by researchers or those who wish.
Most live in a warm climate, so we don't have a variety of warm and light footwear. The variety is only in footwear for men, women, children, the elderly. In color, shape, it resembles (he shows me) high boots without heels. A light boot.
Olga: Do women on Esler not wear heels like on Earth?
Irina: (he says) It's uncomfortable and harmful for a person, because all the bones of the skeleton are in an unnatural position, although they should be positioned directly on the feet. Because they are constantly elevated, not just for an hour or two, the spine begins to deform. (He shows me now). The higher the heel, the longer the woman walks, the more circulation is disrupted, and the conductivity of nerve channels is impaired. We see no expediency in using this type of footwear.
Olga: Is the footwear made from animal leather or is it synthetic material? Like the clothing: do you use synthetic material or is it natural plant fibers?
Irina: We do not use animal leather for footwear; there is no need for it. We have a mild and warm climate. Footwear and clothing are made from synthetic materials and from plant fibers, including those brought from other planets. We can exchange materials, clothing, and footwear with other planets of the Interstellar Union. We can fly to neighboring planets and purchase all this there, bring it to Esler. We have an open zone. This is not forbidden.
Olga: Thank you for the answer. Do you like any fabrics from natural fibers? That we produce.
Irina: In what sense do we like them?
Olga: Here on Earth, silk fabrics from the silkworm and linen fabrics are very popular. Unfortunately, the recipe for making fabrics from hemp fibers and nettle has been lost, but three hundred years ago it was still common.
Irina: We do not attach importance to the material from which the clothing is made. That's the business of specialists, historians. The manner of dressing can show the historical period in which people or Eslerians lived.
34:49 Applied arts and home decoration, books on Esler.
Olga: I see. Are there any types of applied arts on the planet? Do you make anything with your hands? On Earth, girls like to knit, sew, make things from natural materials. Do you have anything similar?
Irina: Clothing, sewing, knitting – all this is done by machines. Maybe someone does it at home, but I am not aware that women or men are widely engaged in this.
But anyone can draw something, compose or sing, engage in literature, but we do not make things with our hands. Maybe for themselves, from materials from other planets. I studied the assortment; there aren't even such materials available.
Olga: Do you decorate your home on Esler? Here on Earth, it's customary to do this: vases, paintings, napkins.
Irina: We have paintings of views of nature, space, other planets, portraits of family members. Walls and furniture can be painted in different colors, figurines made from stones, metals, alloys. But this is more like a memory of some significant event.
Olga: Interesting. Thank you. Are there novelists, science fiction writers, or other writers on your planet? Do you like to read books?
Irina: Our books are similar to yours, but smaller, and have a different shape, longer. They fold (shows now). There are writers. There is scientific literature, philosophical literature about the Spiritual world (you would call it religious), and fiction in the realist genre (by your standards).
Descriptions of life on Esler or travels to other planets. There is a genre you call "imagination." What a writer can take from the experience of their past lives or descriptions of their astral travels to other worlds. What others have not seen on Esler, but he describes his experience. What you call science fiction on Earth reflects not only dreams and fantasies, but some past experience of the writer, either a real case, a past one, or their travels in the Astral.
We do not distinguish this from reality. What a humanoid or a human wrote is real for him, meaning it once took place. A rational Spirit cannot invent something that did not happen to it. He describes his experience.
Maxim: Everything we can imagine exists. What we cannot imagine does not exist for us.
Olga: I understand. Thank you for the answer. PiosNior, are you familiar with the works of Russian poets? Pushkin, Blok, Nekrasov?
Irina: When I studied to become an art critic and a specialist in contacts with Earthlings, I studied the culture, history, and your form of literature. I don't remember these names, but I did get acquainted with your poetry.
Olga: How do you assess our poetry? Do you like it?
Irina: Yes. What I studied was translated into Eslerian. There were not just poems, but explanations from our linguists, psychologists, on why such an image. Your poetry is connected to the perception of your reality. Poetry is a very individual form of art. It depends on the feelings and emotions of the poet himself. I understood that the images described in the book of one poet or another, or a prose writer on Earth, are very individual to him. This is found among all writers, wherever they live.
42:16 Physical exercise, swimming on Esler.
Olga: Does sport exist on Esler, like on Earth?
Irina: We have physical development exercises, maintaining muscles, immunity, health. There are no competitive contests; they distract from the spiritual work for which every Eslerian is incarnated. In case of victory or defeat, it does not evoke the highest vibrations in the winner or the loser.
Olga: Since it's warm on your planet, are skates and skis unknown to you?
Irina: We have a warm climate, so these are not developed. We have physical exercises (shows a group of earthly people performing movements on inhalation-exhalation).
Aunika: Tai Chi Chuan. Chinese.
Irina: It may be combined with dancing.
Aunika: Dancing movements. More related to energy and statics.
Irina: This is accompanied by breathing and the representation of images. We believe that when a person moves and breathes, and accompanies it by representing images of their healthy and strong body, this image connects with the physical body on the etheric level. And causes changes in vibrations.
Aunika: That is, working on all levels.
Olga: I have seen smooth, flowing movements in Tai Chi Chuan classes, connected with breathing. This is already a way of life for them.
Are there lakes, oceans on your planet? Is swimming developed with you?
Irina: We have reservoirs, both artificial and natural, in cities and other settlements. At large bases, there are artificial reservoirs. We engage in swimming, it strengthens health, hardens the body. We are accustomed to warm water.
46:48 Metabolism of Eslerians. Communication with animals on Esler. Communication of Earthlings with animals.
Olga: Are there fish in your reservoirs, and do Eslerians have a love for fishing, like our men?
Irina: We evolved by natural evolution from those animals that fed exclusively on milk and plant foods, only occasionally finding bird eggs. We do not have an enzymatic system that can digest animal proteins into amino acids. You didn't have it initially either. It was changed after the war by the Tumezoutians and Burhadians to adapt your organism to the changed conditions on the planet.
The representatives of Burhad have a metabolism similar to ours. They added 5% of the genes of the inhabitants of Tumezout to you so that you could assimilate animal protein and become omnivorous. Before that, all people, except for experimental groups, ate milk and plants. In the experimental groups, a gene responsible for enzymes was introduced.
Since we cannot assimilate animal protein, hunting, fishing, and animal husbandry are not developed with us. Doing it for entertainment is a waste of time. We live in harmony with animals, domestic and wild, and can communicate with them at the level of thought-forms. Many inhabitants of Esler are sensitive enough for this. Animal Souls incarnated in bodies are capable of communicating at their own level.
There is no need to catch them. Approaching a reservoir and sending a mental impulse makes the fish swim up. Children feed the fish (sent an image of a child feeding pigeons).
Aunika: There is a subtle connection. The animals feel safe and come out.
Irina: Their genotype does not contain fear of representatives of the intelligent species.
Olga: On Earth, the military conducted an experiment with dolphins. They communicated on a telepathic level, asking them to perform commands. My teacher was part of that team.
Irina: Before the war, you had such an era; people lived in nature and communicated with animals. Consciousness was dissolved in nature. People often communicated with plasmoid civilizations – Spirits of nature. People felt animals and birds subtly. When they transitioned to modern nutrition and started hunting, some hunters sent birds for hunting.
Olga: Falconry is still popular with us.
Irina: The one sending the hawk was in mental connection. In the consciousness of the hunter, there are pictures of the bird flying.
52:58 Disconnecting from the image in an actor's role. The energy of classical music on Earth. Composers – conduits of Light. Group plant Soul.
Olga: PiosNior, what would you like to take from our art and culture to your planet?
Irina: I am still interested in your experience in cinema and theater. Due to the fact that your brain is structured differently, and the structure of the rational Spirit manifests itself differently, you are able to play many roles and disconnect from the image. We had attempts to stage a production based on a book, but we have a different brain and different energies; our Eslerian begins to believe in it and live that role, and in personal life begins to consider himself the hero of the production. If he doesn't believe it, it's hard for him to play. I consider this experience useful to introduce into our art. To teach Eslerian children so that they too can disconnect.
I proposed this at our art assembly. We have a state body for culture. A government department for Earthlings. They don't have a government, but a community.
Olga: It's nice that you would like to adopt this type of art from Earthlings. Do you like classical composers: Shostakovich, Mozart, Bach, Verdi, Puccini, Rossini? Their music has remained for centuries. People love it.
Irina: I don't remember the names, but from what I managed to hear, I liked a lot. In terms of energy, they are similar to the music of Eslerians, Shimorians, Burhadians. That is, of different civilizations. The smooth sounds and the images that came were bright. They were also conduits of Light, like our composers.
Classical music has high vibrations.
Aunika: Classical music has very high vibrations.
Olga: These high vibrations, as I understand, affect your structure?
Irina: What enters consciousness through the organs of hearing affects perception, affects the attitude towards the world. If music awakens bright feelings in a person or an Eslerian, then he tunes into high vibrations and sees more Light and Love in himself and in others in life.
Olga: Our scientists are conducting experiments on the influence of high vibrations of classical music, particularly Mozart's, on plants. Are such experiments conducted on Esler?
Irina: We have no need to do such experiments; we know that a group plant Soul is embodied in plants. All living things react to the increase in vibrations by accelerating metabolism. For plants – an increase in green mass, increased immunity to various diseases, enhanced fragrance of flowers. The weight of fruits and their nutrient content increase.
Aunika: Everything becomes fragrant from these vibrations.
Olga: I sing when I work in the garden, so I'm doing the right thing.
Irina: Through the contactee, I see your extensive experience on other planets. Your subconscious part knows about this.
59:05 Reading information from the subtle plane. The Eslerian's attitude towards earthly films and cartoons. The Spiritual world in Esler's education – the foundation of the material. Teaching astral travel in Esler's schools.
Aunika: Many techniques are transmitted to us from the subtle plane. Contactees read from the subtle plane physical laws that they are able to understand and transmit, materialize, transform, and explain. So in art: an artist depicts some abstractions; he paints the subtle plane. Also in music: it comes from different vibrational planes. From the higher spheres comes more classical high-vibration music. We receive and conduct, materialize it. People connected with art of various planes are conduits into the physical world, onto our planet, of what already exists.
Olga: PiosNior, do you like any of our films, actors? How do you perceive this type of art?
Irina: I get acquainted with films through contactees who watch these films. Thus, I also watch. I like your kind science fiction without scenes of violence. I like the film released in the USA, "E.T. the Extra-Terrestrial." About a boy who, secretly from his parents, saved an alien who had crashed. A very kind film. ("E.T. the Extra-Terrestrial" is a 1982 science fiction film directed and co-produced by Steven Spielberg).
Olga: Do you have cartoons for children on your planet?
Irina: (Drawn pictures. I conveyed it) No, we don't have anything like that, just like films. Children wouldn't watch these cartoons. They aren't used to it. Children learn about nature and human communication through books. When they go to school, they are taught that they are incarnated Spirits. They learn to go out into the Astral.
Olga: In our schools, this is not taught.
Irina: I already know this. It was hard for me to imagine what is taught in your schools. What is your concept of education? For us, the "red thread" running through all education is the Spiritual world, and it is the foundation of the material. In school and in the family, they teach that every child is an incarnated Spirit who came with a specific task. To show children that they are Spirits, not bodies, teachers teach them to make astral journeys. If a child is interested, they go to a society where they are taught this more thoroughly. In school, children acquire primary skills. Cartoons would not be interesting to them. It is important for an incarnated Spirit to show that it can separate from the body.
As soon as the incarnated Spirit gains this experience, they will relate to life differently. They will prioritize spiritual things in life.
Olga: For us, the main thing is to teach reading, writing, counting. And then various sciences: chemistry, physics, biology.
1:04:21 Teaching "energy security" on Esler. Understanding the artist's energetic state on Esler. Eslerians' priority – spiritual development. Figurative perception on Esler. The difference between images in books and films.
Irina: We have teaching of writing, reading, science. We emphasize natural sciences more than technical, mathematical ones. Mathematical calculations are done by machines. There is no need to teach children this. We emphasize the development of arts, imaginative thinking in children, and energetic sensitivity. We explain to the child that around them are different forms of energetic beings, including plasmoids. Children often begin to communicate with them, just like your children. Due to children's perception, they hear them better.
We are surprised why your authorities do not introduce a subject like "Energy Security" into education. When you raise your vibrations, you will communicate with good, kind plasmoids, Spirits of nature, who will teach you goodness. Lowering vibrations through fear, irritation, anger, resentment towards parents, other children will attract angry, low-vibration beings who will provoke you into releasing negative energy, because they feed on it. These are the basics, and they are explained to children.
Olga: Here, we do not want to acknowledge the existence of extraterrestrial civilizations. Education is based only on material development.
Irina: Materialism is a passed stage for us. The emphasis is on spiritual development. Including in schools.
Olga: I would be happy if my child studied on Esler. Knowing my own childhood experience, I understand what it means to communicate with plasmoids. To hear and see them.
Irina: Art is also studied in school from the point of view of the Spiritual world. When looking at a painting, we try to feel the energetic state of the one who painted it. His worldview. And so, studying any work, literature. All this is woven into the educational program. The study of art cannot be without the study of the Spiritual world. Every Eslerian knows this.
Maxim: When we open the Spiritual Development Center, we will create a program that will correspond to the Eslerian one. We don't have the opportunity to teach the Spiritual world, spiritual art, in schools, because our world is material. The most that churches have done is somehow convey religion and the Spiritual world. We have a consumer society and materialists. Until everyone understands that the Spiritual world exists, we cannot build a different society.
Olga: Does hairdressing art exist on Esler? Do you do anything with your hair or not? Visage? Do women use any kind of makeup? Do they paint eyelashes or lips?
Irina: Like the question of fashion. The forms of clothing and adorning oneself are individual. Cosmetic products are mostly brought from other planets. Historically, such an area did not develop with us. For centuries, developing their spiritual qualities, the inhabitants of Esler, for the most part, did not have the consciousness to direct attention to the physical body. This is a different level of vibrations, a different level of awareness.
If an earthly person begins to devote more time to their spiritual development: love, patience, humility, spiritual and energetic feeling, the material world and the material body become less significant to them. Their attention focuses on another world. This is a natural ability of consciousness, wherever the Spirit is incarnated. Everyone adorns themselves as they wish. Mostly, all products that Eslerians might use for their hair are brought from other planets.
As MidgasKaus said, you do not have a subject called "Figurative Perception" in your schools. We and MidgasKaus were surprised. We teach our children, when they see a visual image or an image described in a book, what this image is, who created it, and where it leads: to Light or darkness, to raising or lowering their vibrations. The highest vibration in this world that a Spirit can feel is the vibration of Love.
By the word "Love," we do not mean what is called "eros" in Greek culture, but what is called "agape," that is, unconditional pure Love.
Olga: When we read a text, and a child develops a certain image, in the Soviet school we were asked to retell the image that arose in us. This is no longer in the curriculum. Children don't read books now. For literature, they are asked to watch a film. Then you will write an essay based on it. Images do not come to the child's mind. They are already given through video images.
Irina: (He says) The images in films differ from what is given in books. In a film, the child will see not the image given in the book, but the one that passed through the consciousness of the director and the actors. Several actors will play the same role differently. They will pass it through the prism of their perception and attitude to life, their vibrations and energy. All this will affect the child's perception. The child from the film may understand not the image that the writer intended.
Olga: I sincerely thank the contactees, our friends, who spoke with me and gave amazing, comprehensive answers. Our group will be very interested to learn all this, to listen. Great thanks to MidgasKaus and PiosNior.
Irina: I also thank you, and we send you greetings from our "Cassiopeia" group and from the Interstellar Union.
Pop-up comment: And, as always, a little interesting at the end...
Maxim: On Esler, women don't need to entice men. Everything is based on Love. When they find partners, I talked to MidgasKaus, they don't understand what it means to just have sex. For them, sex can only be based on love: when two find each other and connect on an energetic level.
They don't understand us: how can we have sex without love.
Aunika: I hear him say: "For us, it's more an energetic act of connection than physical contact."
Maxim: Heels aren't needed there. Heels make legs look slimmer so that someone will pay attention.
Pop-up comment: And now the answer to the most frequently asked question in the group...
Olga: What do I need to do to become a contactee. On a mental level.
Maxim: It's more convenient for them to land in someone's head.
Irina: If you have a request for contact, you need to communicate with your Higher Self and check yourself for energetic sensitivity. I will mentally conduct energetic manipulations. Let's see what you feel. Whether your sensitivity is enough without a chip. If not, they will check your energy structure to see if one can be placed. If you don't go out into the Astral.
If you do, everything is simpler. You go out and receive information that you will write down. This is astral contact.
Astral, telepathic contacts do not require permission from the Interstellar Union. It's up to the person and the specialist who will be in contact. You must be compatible with them in terms of vibrations.
March 4, 2020
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Olga – moderator of the "Cassiopeia" group;
Larisa – contactee;
Maxim – head of the "Cassiopeia" project and the Center for Spiritual and Physical Development;
PiosNior – representative of the planet Esler, art critic, psychologist, specialist in transmitting sound vibrations for purification and harmonization of space;
https://blog.cassiopeia.center/lichnoe-intervyu-s-midgaskausom
#93 Personal Interview with MidgasKaus | How Aliens Love Their Wives. Life on Other Planets
00:24 Introduction of participants.
Irina: I am a contactee with extraterrestrial civilizations. Right now, MidgasKaus from the planet Esler is present with me. He is here in his astral body, so he is not visible with ordinary physical sight, but I feel him. He is next to me now and is ready to answer the questions of our American friend Vladimir Goldstein.
Vladimir: Hello! I am currently in the suburbs of Chicago. The time difference with Voronezh is 9 hours: it's morning here, evening there. It is with great pleasure and high expectations that I am conducting, for the first time, a personal interview with MidgasKaus. I usually conduct such interviews with Russian-speaking people in Chicago. And now I want to ask similar personal questions, not on general topics, to MidgasKaus. Greetings to Mid.
01:18 MidgasKaus's explanation of the origin of his name.
Vladimir: How do you spell MidgasKaus correctly? Is there a space between "Mid" and "Gaskaus"? Is it a first and last name, or something else?
Irina: We have the concept of a first name and a last name, but not like yours. That is, we may have clan communities. Midgas is my personal name, and Kaus is the community to which I belong.
Vladimir: So it's better to write it with a hyphen or write it together without a space, but with a capital "G", which is better?
Irina: You can use a hyphen, or whatever is more convenient. We don't separate with a hyphen; we don't have such marks.
02:17 On the location of the planet Esler in space.
Vladimir: Mid, remind us, please, where the planet Esler is located, in which exact place, and at what distance from the Sun, from the Solar System?
Irina: My planet is located at a distance of 36 light-years from the Sun, in the system of the star Eta Boötis. This is close to the star Arcturus, which is Alpha Boötis.
02:42 On life expectancy, conception, and pregnancy on Esler, and the reasons for the existing differences with earthly timelines.
Vladimir: I see, thank you. Now your age. How long, on average, do your citizens live on Esler?
Irina: We live about 430-470 of your Earth years. I was born when it was 1932 on Earth.
Vladimir: The process of conception and pregnancy proceeds roughly the same as on Earth?
Irina: Yes, roughly the same, only pregnancy lasts about 5 Earth months.
Vladimir: How do you explain that the life expectancy of Earthlings is much less than yours, but the gestation period, on the contrary, is longer?
Irina: It depends on the state of the physical body, the planet's ecology, social upheavals, and stress. Life expectancy depends on many things. On medicine: you have a high mortality rate from cardiovascular diseases caused by stress, incorrect approaches to your body, etc. We don't have this.
The fetus develops longer with you; it develops faster with us. It depends on individual biological rhythms.
04:35 About MidgasKaus's parents and how Eslerians foresee death.
Vladimir: I wanted to ask about your parents: what are their names, where are they now, and how is their health?
Irina: They are not on Esler. They are also research scientists and are at the other end of the galaxy. They are exploring one of the newly discovered star systems. My father is engaged in something between geology and geography, studying the structure of the planet itself. And my mother is a doctor, a biologist, but she studies smaller microbes.
Vladimir: How old are they now in Earth years?
Irina: My father is 307 years old, and my mother is 290.
Vladimir: Can you say their names?
Irina: Father's name is PianShin, and mother's is TruarSiki.
Vladimir: Dad is already at a respectable age, by your standards. Does he have any health problems now, and how does he cope with them?
Irina: I just recently spoke with him. They don't have concepts like cardiovascular diseases or anything else. For us, death of the physical body occurs as a result of the failure of life support systems, and there are no prolonged illnesses.
Vladimir: Can one then predict in advance that the failure of life support systems is imminent? Is it visible on diagnostics?
Irina: Our intuitive sensitivity and connection with the Higher Self are so developed that we foresee our own death.
07:42 MidgasKaus about his childhood, his first flight into space, and school lessons.
Vladimir: Tell me, please, what are your brightest memories from your childhood that you remember first?
Irina: The first flight into space.
Vladimir: Where was this flight?
Irina: To a planet neighboring Esler.
Vladimir: At what age was that?
Irina: In your years, I was about eight years old.
Vladimir: What was the most vivid sensation from that flight?
Irina: When we went out onto the surface of another planet, and I realized that, although I was standing on solid ground, it was not Esler. And Esler was somewhere else.
Vladimir: Did you go out in protective suits, spacesuits, or was there a suitable atmosphere?
Irina: No, there is an atmosphere. I just looked up at the sky and thought that when I stood on Esler, I looked up at this planet, knowing it was in the sky (laughs). And when I came out on this planet, I realized that first one thing was above, and then another. I understood that I was walking on a piece of the sky with my feet.
Vladimir: Were there any unpleasant experiences from childhood? Anything you didn't like? Anything you didn't like to do?
Irina: I didn't like all the lessons (laughs).
Vladimir: Which ones didn't you like?
Irina: I didn't like drawing. Because when I drew, I always drew differently than I imagined.
Vladimir: Do you have a concept like we do: copying from your comrades so the teacher gives a good grade?
Irina: We don't sit so close to each other when we write.
Vladimir: Okay, I'll ask the question differently: did you ever have to deceive your educators, teachers, or parents as a child?
Irina: Not consciously, because each of us understands that deception is a defense. And we simply have nothing to defend ourselves from, because we understand that the teacher and parent are always on our side, not against us, and they love us. We felt the love of our mothers, fathers, and teachers. And if you feel sincere love towards yourself, you will even tell about something bad that bothers you. Because no one will judge you, but will help.
11:15 About MidgasKaus's dream and his progress towards it.
Vladimir: In our childhood, children like to dream about what they will become. Did you dream about something: what you would be like as an adult, about a profession?
Irina: Yes, I dreamed of flying into space. Already at school, I dreamed of visiting other planets. I studied in depth the history of the Interstellar Union's exploration of other planets that are not part of the IU. When I got a little older, I learned, read about Earth. I became interested in the fact that this planet is located in the most favorable habitable zone, there are many forms of life, there are intelligent beings. I wanted to know exactly how they live there. I thought that on such a planet rich in diversity of life, which the Creator gave to these beings, there must be a very harmonious life. Everyone is happy, rejoicing in this diversity, using it for good. We are told about God; no subject is without it.
And I began to study the history of this planet. And when I studied it, I realized that it is not part of the Interstellar Union. I started asking why. I asked my parents to tell me, but they knew little about Earth and provided information from the Interstellar Union. A little later, I was taken to Burhad on an excursion, when teenagers can be taken to a planet of the Interstellar Union. This was not my first visit to space. On Burhad, I learned that there are specialists there who contact Earth, that it's a colony, that it's hybrids. I had heard about it, but I found out in such detail only there, and I had a desire to contact the inhabitants of this planet, because I wanted to explain to them, show them what a wonderful place they are in, how many opportunities they have for their development. Therefore, I began to study biology, psychology, and to become a specialist specifically in Earth.
We take special exams; otherwise, we are not allowed to contact. I studied countries and decided to contact the largest country by territory. I thought it would be easier to find contactees there, so it was Russia. I studied its language; this happens quickly with us. We don't learn from dictionaries, but with the help of a computer program. Naturally, I studied the biology, physiology, and psychology of these beings. In parallel, I studied astral travel. At school, we all went through the beginning of these travels, but we must study them much better than other inhabitants of Esler, because we come to contactees in the astral. We were immediately told that physical contacts are very limited, as evidence cannot be given. Our contact specialists, who taught this subject, told us this several times. So I learned not just astral travel, but to hold my consciousness steady during exit, to express my thoughts, and to perceive correctly. At the same time, I became interested in diagnostics during astral travel. We have such a special training program, and I also studied it as a biologist and as an astral traveler.
16:12 MidgasKaus about his mission, experience, and what he is proud of.
Vladimir: Are you able to carry out this mission?
Irina: Yes, I have had a unique opportunity to address not only the contactee but also all of you through her. Thanks to the circumstances that were agreed upon in the spiritual world, for us all to incarnate at this time, in this place, and give information to a wide circle of Earthlings.
Vladimir: What, in your opinion, is the best thing you have achieved in life so far, and, conversely, what do you regret? What would you like to change?
Irina: A somewhat unusual question. I believe that whatever experience it is, it is useful for one's development, because we do not have a division into better or worse in your sense. We perceive it not as denying or accepting, but as a lesson that exists regardless of our attitude.
Vladimir: Can you highlight the best? What are you proud of before yourself? What has worked out best so far?
Irina: If so, then I am proud that I made the right choice of my profession, which makes me happy and allows me to fulfill my purpose in this incarnation. Also, I made the right choice of my wife, with whom we found each other by vibrations.
As for what I regret, what I think I wish I hadn't had? I don't recall any cases that I would refuse. Even when something upset me and threw me off balance, it was still a useful experience to understand what triggers me.
Vladimir: So you don't regret anything?
Irina: No. I simply don't have the experience of denying anything in my life, because any events are not accidental.
20:44 MidgasKaus about meeting his wife and the age of majority on Esler.
Vladimir: Thank you. You mentioned the choice related to the matching vibrations of your wife. How did you meet?
Irina: At school.
Vladimir: How old were you?
Irina: 12-13 years old, in your terms.
Vladimir: So, if you live for about 400 years, then 12 years would be like 5 years for us, probably even less.
Irina: I'm speaking in translation into your age, approximately.
Vladimir: By earthly standards, 12 years, and you live about 400 years, by earthly standards... trying to understand, how would it be if we compare it to ours..., if we reduce the lifespan and relate it to ours. Then it's not 12 years, but also less.
Irina: Life expectancy, development in school happens quickly for us. Our child at two of your years can walk and speak quite meaningfully, roughly like your five-year-old.
Vladimir: At what age does adulthood occur for you, that is, when can a child be considered independent, can marry?
Irina: In Earth years, about 35. My wife and I met as children.
Vladimir: Was there any first love for your wife, but now that question is probably moot. Or not?
Irina: Here we are treading on thin ice regarding what love is.
Vladimir: By earthly standards, infatuation, let's call it – the feeling that you would like to spend your whole life with this person, and then it turned out you were mistaken.
Irina: When we saw each other, we had not known each other before. KriassRuar is from another part of the city; she studied at a school located nearby. They came to our school as a group for an exchange of experience between students. Each school, although it follows certain educational standards, can be called a name, for example, of that city. It may have its own motto. Students constantly go on excursions to each other's homes. She came specifically to us, we communicated, I saw her for the first time, and she saw me for the first time. And when you see that soul with whom you were already acquainted in the spiritual world, you understand inside yourself that this meeting was pre-arranged, even in the spiritual world. And both understand this. This is what you would call "a spark flew" between your hearts. The well-known image of an arrow that pierced the heart is the arrow of understanding the thought of the mind that this is my person. And she felt the same.
25:17 About divorces and choosing a partner on Esler through one's Higher Self.
Vladimir: Are there situations in your society where those who entered into a relationship later changed their minds, changed partners? What we call divorce.
Irina: There are incarnated spirits among us who do not know how to feel contact with what you call the Higher Self. They are taught in school, taught by parents, but according to their internal vibrations, they are not able to enter into contact. Or they are just not interested, for various reasons. They sit in class, they are taught this, but they do not appeal so actively; it may not be interesting to them. When meeting a person who liked them for their intellect, worldview, feelings, they can ask their Higher Self: "How much do we match, and how much is her Higher Self connected to mine, how much did I like her?" We also must find this out. If I, as a man, liked a woman, and I hear from the Higher Self that I am not suitable for her by vibrations, I will not approach her to confess my love. Because her response that I am not suitable is already clear. I can, of course, approach and check, but it will be so. If any Eslerian boy (or girl) says "no" after a confession of feelings, no one will insist in any way. Because these are vibrations.
27:58 Crimes and punishments on Esler.
Vladimir: If you have those who do not obey their intuition, "underachievers" conditionally – those people who can later become criminals? How do you punish for the most terrible crimes? What is the most terrible crime that can generally be on Esler from recent statistics?
Irina: The most terrible for us is the deprivation of life of a rational being. Sometimes, from time to time, they do occur. This happens rarely, perhaps once every few years.
Vladimir: What is the punishment for this?
Irina: Sending to a criminal planet. We call representatives of our government. First, they establish the cause of what happened to him, then they call representatives of the Interstellar Union to check all circumstances. We are obliged by agreement to call them if this happens to us. He is sent for a certain period, depending on the cause. For depriving a rational being of life, he is sent to a criminal planet. The nearest one is in the constellation Aries.
Vladimir: Does this representative have a chance to return, be fully forgiven, and continue living a normal life?
Irina: Yes, he has such a chance. The specialists of the Interstellar Union, in your terms, judges, can set a certain sentence for the crime. On this planet, there are psychologists who can see the spiritual world and know the cause. Again, depending on the cause, for example, the influence of an extraneous spiritual, alien entity. And even when this term passes, he will remain on this planet until a full purification with changes in the vibrations of the being itself occurs. We know this well. Psychologists can see his aura, mood, vibrations, that is, to what extent the correction for which he was placed on the criminal planet has taken place in him.
This is not just a criminal planet to punish and take revenge on him. Not for that, because revenge is useless. In this case, conditions are created there so that he can change his vibrations. Whatever crime he has committed, he continues to be considered a member of the galactic community. It's just that he himself already considers that he is not with us. Since he violated our law, he already considers that he has placed himself outside our society. But we continue to help him return. Our task is not just to restrict him in some rights and movement, but to make his further degradation impossible. Because if he is left free, he may start again. Our task, like any law-abiding members of the galactic community, is to create conditions that protect him from degradation on the event level and on the spirit level. He is definitely talked to by what you call law enforcement agencies, psychologists – specialists in the spiritual world. This cannot, of course, be called priests, in your understanding. These are criminal psychologists, but something like priests (laughs). They try to talk to this criminal, bring him to a conversation with his Higher Self, connect him with Angels. They take him out into the astral to talk to the spirit of the one he killed, to cause certain changes in him.
34:08 The possibility of communication between the criminal and the victim's relatives.
Vladimir: Do the relatives and friends of the victim usually forgive this criminal on a physical level?
Irina: It depends, firstly, on the specific individuals. And, secondly, on the cause. In any case, they will be interested in the cause. It is quite possible that they themselves will want to just talk to him, ask him uncomfortable questions. The relatives of the victim, his friends, are not forbidden to meet with him for a conversation, and not to harm him. They have the right to meet with the killer and ask the necessary questions. And he cannot say that he will not meet with them. Of course, he can say that, but then he will be told: "How is that? You should at least explain your act. You brought a humanoid out of incarnation ahead of time." Not forcibly, of course, but psychologists will set him up for a conversation.
35:45 Conditions of isolation and detention of criminals.
Vladimir: Is he physically in isolation before being sent to the criminal planet, is he isolated?
Irina: He is in isolation on Esler. They fly in to isolate him in special places. You could say it's a prison, but only for temporary detention, or they are already sent to the Interstellar Union, where there are also special [places]. It also depends on the criminal, the crime. There are interesting cases for the scientists themselves. They begin to study his psychology, what led him to the crime, why he did it?
Vladimir: Based on this analysis, are recommendations then developed for the entire society? It turns out that it also allowed the emergence of such a desire in him.
Irina: Scientific papers are written based on this, and they may also start examining his spiritual world, look at his incarnations; it can happen in different ways. Anyway, if this happened in our society, where children are taught in the opposite sense, it always alarms the whole society – what was done wrong? Parents and teachers may also be checked. There will be a whole process.
Vladimir: Do those who are exiled to the criminal planet experience physical hardship or suffering?
Irina: They do physical labor there, create something. This planet is either undeveloped, or conditions are specially created there to do something with hands, and not just press buttons. They are not paid money for this, just fed. They cannot physically leave the planet.
Vladimir: Are there restrictions on food?
Irina: Depending on the criminal. It is habitual for their species, but it is simple, not harmful to them.
38:18 Cases of reform after serious crimes.
Vladimir: Are there happy examples when, after the most serious crimes, representatives of Esler returned from there, became full members of society, and never returned to anything similar?
Irina: I haven't specifically studied what happened to the criminals. You'd have to look at our data. In my city, for example, I haven't heard talk about it.
Vladimir: So you don't know about it at all, or you don't know of a case where they were fully reformed?
Irina: I don't know what happened to them afterwards.
Vladimir: Interesting. That would probably be useful information for society. To know if the management system works, if they manage to bring them back? Maybe something should be changed for them if these people don't reform?
Irina: There have been stories passed around, histories described in literature about a situation on some planet where one killed another. Or about pirates attacking ships, but not for robbery, because that is pointless: if you sell something, the foreign objects have marks, and it would be immediately obvious. It's either for personal revenge, or for various other motives, including research ones. For some races with strong sexual drive, it could be for similar motives.
Vladimir: That is, what we call sexual violence.
Irina: Yes, that can happen too.
Vladimir: Rape, essentially, on a cosmic level. So, have there been happy cases of reformation on other planets?
Irina: Yes, we have books with stories that representatives of certain races were sent away for a long time, but they, sincerely realizing what they had done, became different beings. On this planet, there is a special institution where they file an application for a review of the term if they believe they can already live in society. Before being sent to the planet, the rules are explained to them. If he believes that he has realized everything and will pass the test with psychologists who see the spiritual world, and if he is sure that he has truly reformed, regrets it, and would never do it again, does not justify himself – then he goes and submits an application that he is ready for a conversation with psychologists ahead of time. Not immediately, but after some time they determine the time for the meeting. This doesn't take long. Maybe within a month or two. They talk to him and determine whether he is truly safe for society and will not repeat it. Because if they release him and he repeats it, they themselves will be removed from their positions. They might prove collusion and send them there too.
Vladimir: The situation is clear, let's not go deeper into this; we'll finish the block of questions on criminals. I didn't go there by accident; I'll explain why. In a personal interview, it's very important to understand the cultural civilizational environment in which a representative of another civilization lives. Then the personal becomes much clearer. And the situation with criminals, how society interacts with them, is one of the litmus tests of what the civilization is like. That's why we touched on this for so long.
43:14 MidgasKaus about his wife as an integral divine personality.
Vladimir: Mid, what do you value and love most about your wife?
Irina: (Mid laughed). Why do I love her? How can you love someone for something?
Vladimir: It's a convention, that's why I tried to use different words. Let's put it this way: what do you like most about her?
Irina: I don't separate her into individual traits; she is whole for me as a person. An incarnated spirit has a body and a spirit. I don't separate what I like about her and what I don't, because she is to me what God created her as, and I perceive her as a gift.
44:25 About MidgasKaus's boss and sending him greetings from Earthlings.
Vladimir: Mid, do they watch our recordings? Do you send any reports there? Does anyone watch our programs on Esler?
Irina: Yes, some fragments with translation. But mostly on Burhad. On Esler, only my boss watches. Not all of it, of course, only specific fragments I show him. There is a device with which you can mentally imagine, and it will be recorded on a medium.
Vladimir: Does your boss on Esler watch it?
Irina: Naturally, I show some things to relatives. I send it to my father via communication.
Vladimir: What is your boss's name?
Irina: Odus.
Vladimir: Okay, we send him greetings, if he hears this fragment (laughs).
Irina: (laughs) I'll tell him.
Vladimir: We want to congratulate him on having such a wonderful specialist working on Earth (laughs). Also, express gratitude and ask for a raise. On behalf of his charges, we believe this is outstanding work; he spares no effort for the benefit of the Interstellar Union. And I'm serious.
Irina: I thank you. For this alone, I would personally take you to Esler.
46:28 About ideals, hobbies, and words to God.
Vladimir: Do you have some ideal in the Universe, incarnated or unincarnated, that you look up to?
Irina: He says God.
Vladimir: God, so to speak, in his highest manifestation. Or, for example, Jesus?
Irina: Yes. The life that was without any manifestation of not just selfishness, but selfhood.
Vladimir: Do you have what we call a hobby on Earth? What is your favorite way to relax?
Irina: Astral travels. Actually, in the spiritual world, after parting with the body, when we go to the memory room, we meet God, each at their own level.
Vladimir: Your first words to Him?
Irina: Words of gratitude for the provided incarnation. For giving me the opportunity to live here and go towards him.
Vladimir: Will there be some request?
Irina: There will be a request to merge with Him into one whole: "Receive me in love, as you see my love." Approximately.
48:16 On the emotional reactions of humanity as the most interesting experience to study.
Vladimir: Thank you. Is there something about Earthlings that is better, useful, that you would like to take for yourself and for your civilization?
Irina: Yes. You have very interesting emotional reactions to what is happening. While we have a calmer, more even mood towards everything, yours is more diverse. It would be interesting to study this. Interesting experience for us because we keep an emotion diary and teach our children to do this from childhood. When you start analyzing in detail what caused the emotion from childhood and write it down, the reason for why the emotion arose comes up. When the child grows up, he gets used to doing it without paper.
49:33 MidgasKaus's wishes to Earthlings.
Vladimir: What would you like to say now from yourself to all those who will watch this video? Or read the written text?
Irina: Dear Earthlings, so close to my heart, at this second I am so happy to address you all with the words that you are not alone in the Universe. And what is even more important, you are not alone in the Spiritual world. You are our brothers not only in flesh and blood, but you are our brothers in the spiritual world. Many of you wonder why the Interstellar Union makes contacts with you, receiving nothing in return. We don't need anything material in return, because what's important to us is the very consciousness that we are bringing our brothers closer to joining the Interstellar Union.
Vladimir: Thank you very much, Mid, for this personal interview. For the frank answers to my not always simple questions.
Irina: Very interesting questions, which were indeed not easy for me to answer. Simply because we have different concepts about many things.
Vladimir: Thanks to such interviews, we move to a common understanding, to merging, to a common platform that helps us understand each other better. That was the purpose of this interview.
51:29 On the immortality of Jesus' body.
Vladimir: Do I understand correctly that Jesus is eternal in a physical body only in this kalpa? Or will his physical immortality somehow pass through pralaya and in the next manifested cycle of the Universe also be physical immortality?
Irina: Here we are entering the realm of what we call conjectures. The laws of existence of the Spiritual world are known to us only in this kalpa. In any case, from the experience of other kalpas, we know from the Spiritual world that all matter, without exception, first passes into a subtle form, and then generally dissipates and returns to the Spiritual world.
Vladimir: The Spiritual world does not disappear in pralaya?
Irina: No, the Spiritual world does not disappear; it remains. Only the material disappears. Even if the physical body of Christ (rather, his atoms) will also follow the general laws, then in the new kalpa it will gather the same. This is our assumption, because his spirit will still gather the body.
53:03 On the non-randomness of programming harm and negativity.
Vladimir: The answer is clear. Thank you. So humanity attracted the war with Selbet. Simultaneously, the war with Selbet objectively marked the beginning of Kali Yuga. If there were no Selbet, there would be another tool. How does it all relate? Since we cause such things ourselves, and they come. At the same time, it somehow objectively reflects the change of yuga that must happen. How to correlate this? You understand what I mean?
Irina: You are absolutely right in thinking that even a negative situation, which is associated with harm, evil, murder, cannot be accidental. It is caused by the negative energy that the spirit accumulated either in this incarnation or in a past one. Or if it's a child, relatives who are responsible for him accumulated it by directing negative thoughts at him, etc. It's called programming.
Every atom, as the density of the material Universe, is a manifestation of God, of Love. The fact that a crime is caused by the negativity of the victim of the crime does not mean that it should be ignored and these people should not be isolated just because these specific people were attracted to the victims. They too have negativity, and any negativity is not so much the fault of that being, it is its illness, its distortion. The victim of a crime, if we are talking about crimes, received their negativity. They received this bitter medicine not just for fun, but for treatment, for change. The one who created this negativity must also receive their medicine for correction. So, yes, no crime is accidental here, and indeed there are many cases where the criminal simply could not complete it. Due to some suddenly arising, seemingly accidental for him, circumstances. Because the person who fell into his hands did not have this as part of his life lesson.
56:16 On Earth's agricultural crops.
Vladimir: Were extraterrestrial agricultural plants really brought to Earth from outside, such as wheat, corn, tomatoes, and others? Or are they still earthly?
Irina: Rather, they were not brought in, but modified for the new climate. You already had a variety of plants.
Vladimir: So their DNA was changed after the war, and they became what they are now?
Irina: Yes. Because they were adapted to the climate when there was no winter, for example.
Vladimir: Are there no non-earthly plants, among agricultural ones, that were brought from another planet as crops?
Irina: No. At least, I haven't studied such information in our biology data.
57:06 Lucifer and the prerequisites for his incarnation on Earth.
Vladimir: Who else was physically incarnated as Lucifer after the life in which he tempted Adam and Eve? Where were his other incarnations?
Irina: I haven't studied this question either. Lucifer is not a person who interests me. Moreover, he has not incarnated on Earth yet.
Vladimir: Does this mean there is a potential for him to incarnate?
Irina: Some Apostles spoke about this, calling him the Antichrist.
Vladimir: Yes, I mean that. Are there prerequisites for this?
Irina: If he incarnates here, what goal could he pursue here, given his level of consciousness? With quite conscious struggle, rejection of Love, he can only take power over the planet, including by military means.
Vladimir: Yes, the Bible says the same. So there is such a degree of probability, and quite high?
Irina: The degree of probability, of course, exists. Because the people who wrote the Bible took information, understandably, from the Burhadians. But they were not just Burhadians; they were bodies of Burhadians, but Angels from the Spiritual world were incarnated in them. And they, naturally, could have known about Lucifer's plans. But they can change.
58:52 Forecast on the coronavirus.
Vladimir: There is panic in the world now related to the coronavirus. What is your forecast for the situation in the near future regarding the coronavirus?
Irina: I think it will all subside within, at most, six months. In the end, people will understand that more people die every day from the common flu, stroke, etc.
59:21 Reasons for Jesus' seclusion.
Vladimir: Do I understand correctly that Jesus is on a remote island because even Burhad cannot withstand the intensity of his Divine light?
Irina: Not that it cannot withstand the intensity of the Divine light. It's difficult for him to be among people; he feels vibrations very strongly, even among Burhadians. He processes the vibrations of different people that combine with him during the Eucharist. You only see whether it happened in your church or not. But this happens around the clock, all over the Earth at once.
Vladimir: I see. So it's he who cannot withstand the low level.
Irina: When he processes them, he artificially raises his vibration level. It's hard for him to feel anyone nearby. And everyone, of course, will find it difficult to be near high vibrations. But no one will die from it; it's just that he will find it hard to be not alone at that moment, to have someone nearby other than his Heavenly Father, with whom he is connected.
1:00:50 The mechanism of receiving help through prayer.
Vladimir: I see. The last question, in continuation. What is the mechanism of receiving help through prayer in any religion? Where does the prayer go, to which levels of the spiritual Hierarchies? How does the reaction, the feedback, happen?
Irina: Any prayer enters the Spiritual world through the Higher Self. No matter to whom it is directed, it goes into the Spiritual world through the spirit, through the Higher Self. It reaches the one to whom it was directed, whose image was presented in that prayer.
Vladimir: So, if one imagines the Almighty, God the Father, then it will go directly to him?
Irina: God the Father, who is everywhere, in every atom of his energy, knows everything. He knows any prayer, no matter to whom it is addressed.
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Maxim Rusan – head of the International Center for Spiritual Development "Cassiopeia";
MidgasKaus – representative of the planet Esler, biologist, psychologist, and specialist in extraterrestrial civilizations;
Vladimir Goldstein – journalist, Chicago, USA.
https://blog.cassiopeia.center/midgaskaus-zhizn-i-byt-planety-ehsler
#119 Live broadcast with Irina Podzorova. MidgasKaus: life and everyday life of the planet Esler.
2:38 MidgasKaus, please tell us about the most interesting galactic news of this past week. What happened in the galaxy?
Irina: I follow my news sphere. It's biology of non-Eslerian extraterrestrial life forms. 26 new planets with plant and animal life were discovered. But there, according to the research of Interstellar Union scientists, there are no intelligent beings. They are also in our Galaxy. About 3-4 planets are discovered every day.
And I also want to inform you that news is coming from expeditions sent to other Galaxies. Including the one where Irina's curator, Kirhiton, is located. They are currently exploring a planet. A biologist from the planet Burhad is also with them. They arrived on a planet where something like intelligent octopuses live. Like big octopuses. Only a rational spirit is incarnated in them. They are now in another Galaxy. And the expedition is now trying to contact them.
4:31 Do female aliens contact humans?
Irina: We have already had contact with the wife of Raom Tiyan from the planet Burhad. And we recently had contact with the wife of Saint-Germain, one of his wives.
4:49 Where can I study the Burhad language?
Irina: I was told that they do not aim to transmit the language specifically through me. Moreover, I only have the time and opportunity to transmit the information they give me in Russian. They study our language.
5:12 Many people are afraid to send their donations to the details we specify, as the name Maxim Rusan is listed there.
Irina: Dear viewers and friends, I myself asked Maxim to open an account in his name. So that he would specifically handle the material side of the matter, as well as for the construction of our centers, where we can welcome all who wish. We, and in the future our students, and I have full information on the status of these accounts every day and have access to all these accounts at any time I need.
Maxim: Irina, I'm not keeping you in slavery or locked up, as many say? They're afraid I'm using you for my terrible commercial purposes.
Irina: To those who think I am in slavery, I suggest they come and see how I live.
6:35 Why do I feel love for your person? (to MidgasKaus)
6:35 What civilizations are around Sirius?
Irina: You feel love for me because, perhaps, my energy is familiar to you; I came to you for some purpose, and perhaps you simply feel a similarity in vibrations. This happens among beings from different planets. Our souls are, as it were, similar in vibrations.
7:42 Now about Sirius. There are many bases on asteroids around Sirius. Firstly, there are fine-material civilizations. There are 7 civilizations of different density levels there, called plasmoids. And on the asteroids, there are now bases of dense-material civilizations. For example, there is a Tumezout base, a Tikhtian base. There are bases belonging to two Selbet colonies. They are researching the spectrum of the star, researching the remnants of the destroyed planet around Sirius that are preserved on some asteroids. These are fragments of the planet, and they are investigating how the radiation of Selbet's weapons affects them after many thousands of years.
8:41 Is Irina under the protection of aliens?
Irina: I am in complete safety, under the protection of the one who gave birth to me and the aliens, and you personally. And you are also under his protection. His name in our earthly language is God, the Higher Mind; he can be called Light. We may realize this or not, but we are all under his protection. Because every day he confirms his protection by giving us a new day of life. So that we can raise our vibrations to the level of his divine energies.
9:35 Have you met earthly people on other planets?
Irina: No, on other planets, I have not met other earthly people. I know that physical contactees are taken there. I was told that. But I don't recall meeting earthly people there myself.
9:52 When did the Old Russian language originate?
Irina: All languages originate from a single proto-language of humanity. The Russian language, its modern version, originated from Church Slavonic in the 17th-19th centuries. When modern Russian began to form from Church Slavonic. But it is constantly changing. What we now call modern Russian was different twenty years ago. The phrases were different, the words. Language is a dynamic structure, not a static one.
10:37 Which earthly language has a high vibration?
Irina: It is not the language itself that has vibration, but its speaker who speaks it. But in any language, there are words that carry information about bright feelings, bright thoughts, about love. And there are words that destroy. The one who uses the language has high vibration. There are languages in which prayers, mantras, etc., are composed. But in any case, they do not have independent meaning; their vibrations depend on who will pronounce them. If they are pronounced with evil thoughts, feelings, and resentment towards someone, they will have no effect. Or they will have minimal effect. Because the primary thing is the thought, the intention for that vibration. And the words themselves can even be beautiful, but if, for example, you pronounce the word "God" while calling for violence, then these will already be low vibrations. Even if you say the word "God."
12:30 Why does the Moon shine?
Irina: Because when the Moon is turned towards the Sun on one of its sides, it illuminates it. It reflects the light of the Sun. And when it turns the other side towards the Sun, we do not see the Moon. This phase, which is the new moon for you. That is, the lunar day, the illumination of the Moon by the Sun, occurs on the side that is invisible from Earth.
13:30 Did the Tumezoutians land in Voronezh in 1989?
Irina: They didn't land. They were Daraalians.
14:19 Sacrifices during the Muslim holiday Eid al-Adha (Kurban Bayram).
Irina: Firstly, I congratulate all those professing Islam on their holiday! MidgasKaus sends his congratulations to all Muslims.
What are sacrifices in Kurban Bayram? This is a continuation of those traditions that existed back in the time of Moses and, as you call him, Moshe. In the time of Moses, the Tumezoutians told him about the rules of animal sacrifice. They are detailed in the Book of Leviticus, which is included in the Torah. These animal sacrifices were made for several purposes. The first, because the appeal of the Tumezoutians was made to Moses and to that people, who were mainly engaged in cattle breeding. They were more involved in cattle breeding and agriculture than hunting. They had large pastures. That is, for that culture, it was normal to sacrifice to their gods earlier, even before the Tumezoutians. Furthermore, what does it mean to sacrifice to gods? Some plasmoid civilizations feed on the energy released at the moment of killing an animal. For this energy, the plasmoids created certain circumstances for the priests: certain weather conditions, healed diseases. You can read about this in detail in the books of researchers of ancient religions, anthropologists. For example, in Frazer's "The Golden Bough." Everything is described there in detail, of course, from the point of view of researchers of these ancient religions, cults, etc. As for Islam, those Tumezoutians who made contact with Muhammad and conveyed the Qur'an to him followed the same ancient path as those Tumezoutians who conveyed the Torah to Moses. That is, they left the sacrifice of animals to plasmoid civilizations. God Allah himself, as is known, does not need any sacrifices, because he is a spirit that fills heaven and earth. He himself gives life to everything: animals, people, and plasmoids. And the plasmoid civilizations themselves like the energy released during the sacrifice of an animal. And the energy released from the people themselves who worship this God, and this cult was decided to be left by the Tumezoutians in ancient Arabia. For the purpose of not knocking the Arabs out of their habitual rhythm of life, cattle breeding, and sacrifices to those gods to whom they were accustomed. They simply transferred all this to monotheism. This was the goal – to create one strong egregor from many weak ones. Plasmoid civilizations live for many thousands of years. Therefore, they still hear prayers, but now to the one God, because you have monotheism. But in any case, they collect the energy released from these animals and from you. And in return for this energy, they create protection for people, strengthen your egregor. They create circumstances in your life that they can.
19:49 When did the planet Esler originate as an intelligent civilization?
Irina: The planet Esler originated as an intelligent civilization eight million seven hundred thousand Earth years ago. We evolved naturally from animals. We are not hybrids. During this time, our civilization joined the Interstellar Galactic Union in the third century of your era, Christian. Approximately 214-215 AD.
21:15 Do the inhabitants of Esler communicate telepathically among themselves?
Irina: We communicate this way not in the body, but in the astral. We have such abilities specifically for telepathic communication; we do not develop this like you do; we consider it insignificant abilities, because it is precisely telepathy that we use in the astral. And in the body, when we are among people, we believe that if the brain's abilities are developed for this, it will, firstly, be an interference in the affairs of those people who do not want their thoughts to be read. It's unethical. It could give rise to such use. And secondly, we simply have no need to do special exercises for the brain in this direction, because everyone can make astral journeys from school and communicate there.
22:25 Are there an army and troops on Esler?
Irina: We have a galactic security service department. There is no standing army due to the absence of wars.
22:37 An example of Eslerian humor.
Irina: An example of humor from an Eslerian book. You could say it's a humorous, somewhat fantastic story from our literature.
A story about what would happen if God wanted to punish people in the spiritual world. What you call Hell and Heaven, in your terms. And there one rational spirit, it was not specified from which planet, came to God. And He began to show a place of punishment and a place of reward for good spirits. Like Heaven and Hell. The humor was that when that spirit got to Hell, he saw other spirits sitting in bodies at a set table. But they didn't have the right tools for eating. Something like spoons, chopsticks, which made it impossible to bring delicious food to their mouths. And they suffered from this.
Maxim: We have such a story on Earth too.
Irina: The humor was that when they entered Heaven, they saw everyone feeding each other and being happy. This story is generally from the spiritual world. That angel who could have made it up could have told it to his various contactees on different planets.
26:15 What is the planet Esler called in the Eslerian language?
Irina: Aramia.
26:23 How many inhabitants live on the planet Esler?
Irina: Currently (08/03/2020) at this moment, not counting colonies, about seventeen billion people live on our planet.
26:37 What do ordinary inhabitants do on the planet Esler?
Irina: We have many specializations or professions, but most are engaged in art, teaching other people. They paint pictures; music is developed with us; poetry, creativity, literature. There are those you call contactees, and we call them receivers of information from the spiritual world. One of them wrote the humorous story about punishment with spoons. These receivers receive information from the spiritual world from angels.
27:19 How do Eslerians relax? Do they have such a concept as work, going to work, earning money?
Irina: We don't have money in paper form; we have electronic means of payment. We have not microchips implanted in every Eslerian, but rather nanorobots. There are many of them, they are very small and distributed throughout the body. They receive information from external electromagnetic fields created on the planet. And in these electromagnetic fields, it can be recorded who earned how much, what they bought, etc. This is like an analog of your internet, only it is distributed in the electromagnetic field around the planet.
28:18 Is there music on Esler, and what kind of music do you listen to there?
Irina: There is no rock 'n' roll. There is something similar to what Larisa transmits from PiosNior.
28:40 How do childbirths proceed with you? As difficult as for our women?
Irina: Every woman of Esler from childhood learns to control her physical body. She induces such a mental state that turns off the unpleasant sensation. You can also be taught this. Pain in you is more caused by the expectation of fear. The sensations you perceive as pain are more produced by your fear of the process. And this causes spasms, clamps, and a reaction to that pain. But if a girl is brought up in a certain spirit, then of course you will also have unpleasant sensations when the child comes out, but they will not be as strong. In any case, everything depends on the attitude. For example, in China, Japan, Africa, those women who are brought up in their culture take such a model of childbirth from their mothers that they do not require hospitalization. There have been cases where they went to work in the field in the last stages of pregnancy and gave birth right there in the field. Then they wrapped the child and continued working. It happened spontaneously for them.
30:50 Do women on Esler have toxicosis?
Irina: We don't have toxicosis. Toxicosis exists in your women, it occurs for various reasons. But this is a reaction of your immunity, adaptation of the woman to new conditions. It also depends on her internal readiness to be a mother, on her nutrition, on her emotional state. For us, every woman, as soon as she realized she is pregnant, and most often even before that, gets acquainted with the child's spirit in the astral.
31:50 Do you have pets?
Irina: There is an animal similar to an earthly type, which climbs trees. They have reddish long hair in strands on the chest, a fluffy tail, the size of a cat and with elongated ears, similar either to a cat or a squirrel. Eyes are round and pupils are round. Not like Eslerians'.
32:48 What is your biggest dream?
Irina: I dream of Earth joining the Interstellar Galactic Union. So that each of you has the opportunity to visit all Galactic worlds. And so that each of you has the opportunity to join those cultural, scientific, and medical achievements of the Galaxy that we have. And so that your politicians can adopt that management system that is more effective for achieving the goals of any state and promotes the development of spirituality in every person. In general, I dream that every ruler on your planet realizes that the spiritual development of every person in their country contributes to strengthening the state and its more successful life.
A personal desire. For myself, as a person, I would like to always remain in that state of Light, communication with God, gratitude to him. But at the same time, my personal happiness is inseparable from the happiness of all those around me. I would like to convey this to everyone.
34:50 Can you enhance a person's abilities?
Irina: By myself, no. I can only explain how to do it. A person is not a radio receiver that can be turned quieter or louder by turning a knob. It is an independent spiritual system embodied in physical matter. An independent Spirit is the same as Spirit as I am. We are equal in any case. Therefore, I can enhance his abilities with advice, energy, just as he can mine; we have an energy exchange. I can act temporarily and activate some energy center. But this will be at the expense of the one who activates. The problem is that such artificial growth due to someone else's energy occurs at a moment when the person is not ready. And this can even lead to dire consequences, because if a rosebud has not yet opened, and you start forcibly opening it, you will simply damage it. It needs to be watered, fertilized, loved, sent Light. But not cut it with a knife and take it out, otherwise it will never open.
36:36 How many chakras, energy centers do you have in your Energy structure?
Irina: 12 energy centers. The Spirit is one, incarnating in one body or another, depending on the brain and central nervous system, it manifests itself through the body in different numbers of energy centers.
37:17 It is very fashionable now for us to say "we are transitioning to the fifth dimension." Do you have any phrases like that, where are you transitioning?
Irina: We call it the Sphere of Intelligence. The Sphere of Intelligence is a separate part of the cycle in the Universe, the cycles of the Universe's existence. And this is not called a dimension by us, but rather the Sphere of Intelligence; it is an abrupt increase in vibration on any planet in its noosphere, which entails a mandatory change in the material world. It can be said that from the first Sphere of Intelligence it transitions to the second, to the third. But you can say that from Sphere of Intelligence A we are moving to Sphere of Intelligence B or G. That is, these symbols – you have the Quantum Transition, and we have the Sphere of Intelligence – denote a qualitative change in the environment, but it always goes through the spiritual world. Each of you who is watching me now, you are both a physical being and a spiritual being simultaneously. You are both body and Spirit. Your body is part of your Spirit. The densest part of your own energy, which is embodied here.
33:44 Who governs the planet Esler?
Irina: The community of the Esler Council. This community consists of other communities of cities. There are districts with several small cities. And they are united by a community. And there is a community of one large city. There is no single ruler, as on Daraal.
39:14 Mid, why did you specifically become Irina's curator?
Irina: In fact, curators and contactees do not become just like that. In any case, our meeting with her was also prepared by our mentors, our heavenly curators. Those mentor-consultants who helped us incarnate here from the spiritual world. And this happened because it is precisely I, among all Eslerians, who suits her by vibrations. I can more effectively transmit information to her, find a common language with her, and explain complex things to her in simple language so that she understands me. (Irina from herself: Yes, I met with Mid personally). So that she understands me and can convey it to you. And we met in past incarnations. We met with Maxim, and Irina met with Maxim, and I met with him. We all met. This meeting was prepared by certain spiritual mentors.
40:46 Mid, do you have incurable diseases on your planet?
Irina: No, there are no incurable diseases on your planet either. The incurable is the patient, not the disease. That is, every disease can be cured. And this is known to us from childhood. Therefore, the very words "incurable disease" already show that the person gives up before the circumstances and blames the disease for what is happening to them. But it does not take into account that the spirit creates any disease for itself through its own behavior. These questions about incurable disease are not strange to me, because I know your civilization. I have been working here for quite a long time, since 1983 by your reckoning. But any other Eslerian who is not familiar with your civilization would simply be stumped. He would just say "strange question." After all, the body is in any case a reflection of the Spirit, and that means not to control one's Spirit so much that one considers this disease incurable?! For us, disease is a choice of the Spirits themselves, but at the same time I understand that this choice is made from unconsciousness. From ignorance that it could be different.
42:50 Are there kisses on Esler?
Irina: Yes, we also express our love this way: through hugs, kisses. What is a kiss? It is an expression of love in body movement. We have similar forms. Of course, we are anthropomorphic beings. Even reptiles have this.
43:20 Do you have bad habits, and do alcohol and drugs exist on Esler?
Irina: There are no analogs of your narcotic, intoxicating substances on our planet. No one sells them. Not that it's forbidden to sell them. It's not forbidden. But even if someone decides to bring them to our planet and sell them, I'm afraid such a merchant simply wouldn't have buyers. Because each of us is taught to communicate with our Higher Self and relax, and receive joy from those states that exist in us based on our internal hormones, which also have a narcotic effect. That is, if we translate the meaning of the word "drugs" – numbness. It's a certain detachment from the outside world. Every child is taught this – to enter this state independently. And propaganda of the idea that it should be tried, that it's pleasant, etc., will not be successful. Even if several Eslerians agree to try it, but comparing these states by vibrations, sensations, and consequences with what they already have every day, I have no doubt about their choice.
44:45 Mid, what is your spiritual level?
Irina: 21st. The same as Irina's.
44:50 Are there disabled people on Esler?
Irina: There are analogs. Only they are not just transferred a certain amount of support, like you pay a disability pension. For us – if, for example, someone got injured, or some infectious disease developed, some internal disease of the Spirit that also causes disability. We also have this. In any case, they work with them comprehensively. That is, they identify the cause of the disease on the physical, spiritual, energetic levels. And he must undergo certain rehabilitation measures, including at the spiritual level. That is, for our government to help him live in his physical world, he will have to go at certain hours to special diagnosticians, to special doctors. Only they do not deal only with the physical body. With us, any biologist, any doctor on our planet first studies the spiritual world. Any doctor, even the one who is responsible for the knowledge of certain organs of our physical body.
46:17 Do you have murders on the planet Esler, and if so, how many murders are committed per year?
Irina: This happens rarely with us. For example, in the last Eslerian year there were three such cases on the entire planet. The killers were found. The reasons for the murders were different. One of the cases, it was in a family, an Eslerian man killed his wife because they disagreed in opinions, argued over a certain teaching. Such things happen, emotional reasons.
47:25 From the moment your civilization became more or less conscious, when rational spirits began to incarnate, how much time passed before joining the Interstellar Galactic Union?
Irina: Over eight million years passed since the incarnation of the rational spirit.
48:56 How much sleep do you get, Mid?
Irina: In Earth measurements, we need 3-4 hours to recover. We don't need more. We have such a level of hormones, enough is released for recovery.
49:22 Can an Eslerian fall in love with an Earth woman and have a relationship with her?
Irina: Of course, anyone can fall in love. A rational Spirit in a Spirit incarnated in another race. As for family. It is precisely biologically that our races are incompatible; there will be no common children. But purely physiologically, as a man and a woman, they can be compatible. Our relationships proceed just like yours. But personally, I am not aware of such cases among curators and contactees.
50:23 Mid, can we join the Interstellar Galactic Union in the next thirty to fifty years?
Irina: There is always an opportunity. All that separates you from this step is the realization by at least seventy percent of Earthlings of the need to eliminate wars and aggression. If seventy percent of people achieve such a level of awareness, even if they are not in government, then the level of awareness of the entire planet Earth will rise so much that the energy in the planet's noosphere will be such that Spirits contradicting this concept simply will not come to power or will automatically leave it.
51:32 How do women on Esler dress?
Irina: They don't have a particular difference between women's and men's clothing. Just like in the picture, they have long cloaks, like a robe, without buttons. They don't attach importance to fashion. Yes, they have different colors, patterns, fabrics that they produce. But there is no common style for everyone. They have more individualism, if you can call it that.
52:22 The size of Esler? What is the architecture on the planet? Are there skyscrapers? Is there a capital of the planet Esler?
Irina: Our Esler is a bit larger than Earth. The diameter is about sixteen thousand kilometers. There are no skyscrapers. The houses resemble domes or inverted droplets. The capital of Esler is Shampa.
53:49 Will we ever see Mid in a live broadcast next to Irina?
Irina: Mid, they want you to physically fly in and sit down here next to us.
If I do that, you will no longer see Irina, or Maxim, or the broadcast.
August 3, 2020
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Curator MidgasKaus from the planet Esler – biologist, psychologist and specialist in extraterrestrial civilizations;
LiShioni from the planet Shimor – specialist in the astral world and its interaction with the material world;
Maxim Rusan – head of the "Cassiopeia" project.
https://blog.cassiopeia.center/pryamoj-ehfir-zhizn-i-byt-planety-ehsler
#506 Live broadcast. Life and everyday life of the planet Esler
00:00 Start of video.
00:03 Introduction of participants.
Ilya: Good evening, friends. This is "Cassiopeia" with you. As many of you might be surprised, today it's not Maxim with you. Today, I will be hosting the broadcast with Irina. My name is Aleksandrov Ilya, I am the head of the "Mental Healing" project, the School of Mental Health. For those who don't know me, I'll repeat: Aleksandrov Ilya. Today I will be asking Irina questions on our wonderful topic "Life and everyday life of the planet Esler."
I'm sitting in front of you now, and I'm already a bit excited from Mid's energies. I hope the broadcast will be interesting.
I want to immediately address all rumors. Everything is fine with Maxim. Maxim left for super-equipment. He didn't tell us anything. Intrigue even for us. I'm also very much looking forward to seeing what this super-equipment is, which our scientists developed based on Leonardo da Vinci's drawings. This equipment is for healing in our Voronezh center. I hope I'll find out, and Maxim will tell you all about it in the next broadcast when he returns. Wishing him a good journey. If he's watching us, greetings to him.
To the news. Let's not break tradition.
We have super-news, friends. The book I'm holding in my hands is now on sale on all internet platforms and in stores. You can order it. It's a very interesting book, with drawings, graphs, and images. A wonderful book by our Irina Podzorova. You can purchase it and join "Cassiopeia."
They write: "I've already bought it." Super! Congratulations.
Come to us in Voronezh, or to our off-site events. The next one, by the way, will be in Moscow from November 5th to 11th. Our entire Voronezh health center is moving to a new retreat center in Domodedovo. All our specialists will be there.
Nadezhda Viktorovna – our wonderful doctor – will conduct testing on the "Oberon" of your energy structures, material structures, down to the cellular level.
Our wonderful massage therapists perform visceral massage and bioenergetic massage. Alexey Morozov – our little Buddha, as we call him – will conduct sessions of attunement with the Higher Self.
I will be with you, guiding you to the Higher Self, testing your energy structures – on the Kronoscope, Aurabook – your ethereal field, aura, and so on. We are waiting for you there from the 5th to the 11th.
During these days, there will be a 4-day training program. Bring books; we can have them signed by Irina and Maxim, get autographs. The program will be held in Moscow, near the metro, conveniently. All details are on the website at the link. We will spend four days together.
You will spend one day with me. The schedule is like this: the first day – registration before lunch, after lunch we will analyze the architecture of the matrix we live in, to understand where we are, why, and how.
Then three days of immersion into the structures of spirituality with Irina Podzorova. She will show how to attune with the Higher Self, how to go into the Astral, into regression, about the structures of the Universe, the Spiritual world, dense-material and fine-material realities.
The icing on the cake – a big conference on the final day with a Spiritual essence or with some of our friends from different planets. You will decide yourselves (with the whole retreat) who we will communicate with, who you will ask questions to.
Every day there will be practices from "Mental Healing" – my school, for 2 hours before Irina's sessions. We will work through personal moments. We will touch upon topics such as purpose, money, blocks, and how to work through them. All this from the 5th.
The training will be on the 5th, 6th, 7th, 8th, and from the 5th to the 11th there will be an opportunity for a personal consultation. We are waiting for you at the Moscow retreat. Bring books and get them signed by the authors.
Now I will ask Irina the questions. I'll give her the floor, no more taking up time.
Irina: Hello, dear friends. Good evening.
Today we have an interesting broadcast. The topic is "Life and everyday life of the planet Esler." How do they live? You can ask questions.
We are joined by MidgasKaus – a biologist, psychologist, specialist in extraterrestrial civilizations, planet Esler.
He also greets you all. He wants to convey to you that he is very happy to work with us – Earthlings. This makes him happy and helps him achieve his spiritual goals of incarnation, because this work raises his vibrations. It allows him not only to learn more about the Universe but also to help his spiritual brothers and sisters, who are on another planet, see the Light within themselves.
Ilya: Great. Thank you, Mid.
Irina: Helping in this matter is a very good condition for spiritual development, for fulfilling the tasks of incarnation.
Alright. So, let's listen to the questions.
07:25 Eslerian calendar. Age of MidgasKaus.
Ilya: The first question. It's in the chat. A question that interested me.
Eslerian calendar. How does time work for you, how do you count it? How many of our Earth years or days are in your year?
Irina: Our planet is about twice as far from our sun, from our star, as Earth is from the Sun, and it rotates due to the mass of Esler. Esler rotates around the star more slowly. For this reason, our year, that is, one revolution around Esler's star, takes 8 Earth years. The planet is larger in diameter than Earth, so Esler's rotation around its own axis (a day on Esler) equals approximately three Earth days. More precisely, three Earth days minus 6-7 hours (he shows).
Ilya: And how old are you in Eslerian time?
Irina: According to Eslerian chronology, approximately, if from 1932, he'll calculate now.
Ilya: In Eslerian terms, I'm interested in how old he is in his society. I'm 36 years old by earthly chronology.
Irina: How old is he in Eslerian terms?
Ilya: How old is he on Esler?
Irina: In Eslerian terms, I'm a little over 11 (shows with fractions).
Ilya: Super. Thank you, Mid.
Eleven years. And what is the life expectancy?
Irina: In your years?
Ilya: No, Eslerian.
Irina: In Eslerian years, about 70 years. That is, like you on Earth, only our year equals 8 of your years.
Ilya: 8 of our years.
Irina: Yes.
Ilya: Thank you.
10:25 A new form of intelligent life in the constellation of the Southern Cross.
Ilya: They're correcting us. Excuse me. Mid, they're asking for intergalactic news.
Irina: Please tell us, Mid, what is the galactic news?
(Mid says) Since I am a biologist, I am more interested in biological news, news in the field of biology. I am interested in new discoveries of any life forms in the Galaxy.
Quite recently, if viewed from Earth, in the constellation of the Southern Cross, on one of the planets, a new form of intelligent life was discovered. It was discovered about 250 Earth years ago. But now some features have emerged. The civilization, which was at a primitive social level – there were separate tribes – began to participate in contacts. Curators appeared, including from Esler. I am going there to study the civilization more closely.
The news is that they discovered a civilization that wished to contact the Interstellar Union, despite the fact that in terms of development level, they are approximately in the Stone Age.
He is now showing me their appearance. They are roughly like the Tashigans, only a little taller, skin dark green, shiny, two large eyes, like the Tashigans, head slightly elongated upwards, like an oval. They are about 1.20 m tall. Their height is like that of the Tashigans, they are smaller than humans (shows their appearance).
Ilya: Interesting. Thank you, Mid.
13:03 Incarnations of MidgasKaus.
Ilya: I have a question, it matches a question from the chat. Have you had an incarnation on Earth?
Irina: Yes, I have had several incarnations on Earth, but I haven't been interested in the details. I just know that I was incarnated on Earth. I didn't go to my Higher Self with the question of who I incarnated as. I believe that all my incarnations concentrated and allowed me to develop the character I have now.
He wasn't interested; he just asked his Higher Self.
I asked my Higher Self, my inner Light, where I was incarnated, and the answer came that I was incarnated on Burhad, on Earth, and even on the planets of the reptiles. I was incarnated in many humanoid worlds, but I wasn't interested in the details.
Ilya: Was there an incarnation shared with Irina or Maxim?
Irina: I asked about that, but I was told without details that yes, there was. If you are interested, I can find out those details. To do this, I need to receive information from the Spiritual world, that is, from the inner Light, by your term, regression. But only this is not regression when a regressionologist helps, but self-regression. The Spirit connects with its Higher Self, concentrating on its past.
Moreover, you understand that the body I live in did not go through the experience of past lives. I need to take information from the memory of the Higher Self. As I said earlier, the Higher Self can give information about past lives if it is useful for the purposes of the spiritual development of the Spirit itself and will not distract it. This rule applies to all humanoids and plasmoids, to all incarnated Spirits, regardless of the planet where they are incarnated. It's not without reason that memory is blocked.
Regression is carried out for some purpose: to learn something about one's past, for example, what hinders life now, some karmic knots, or something else (so says Mid).
Also, regression can be evidence for those who doubt, for those people who doubt that they lived somewhere else, that reincarnation exists. For them, it is an experience of seeing past lives to convince them. This is also beneficial.
Ilya: Thank you very much. Very interesting, we look forward to the continuation of a more detailed answer.
Irina: He wasn't interested in the details.
Ilya: Thank you, Mid.
16:33 Races on the planet Esler and in its colonies.
Ilya: Let's move on to the planet. A question from the chat.
Are there different races on your planet? Like we have Asian races.
Irina: Okay, I understood the question. There is no division; the race is one. We have several nationalities, but they differ more in different dialects and folk customs, but they are not divided into states, not divided by height and skin color.
We have colonies on other planets where Eslerians who separated from us have lived for a long time. Under the influence of local conditions, they may acquire greater height or a different skin color, lighter (shows an Eslerian with lighter skin, fewer wrinkles). They live in the constellation Pisces. This is a colony of Esler.
On Esler – there are nationalities that differ in folk customs and dialects.
Ilya: Thank you.
18:00 Social structure on the planet Esler.
Ilya: What is the social structure of your planet: power, people, is there a president?
Irina: We do not have a single ruler. There is a Planetary Council, which currently consists of sixty Eslerians. The Planetary Council is elected by all inhabitants of the planet for 7 local years. Each of the 60 elected is responsible for a specific – I wouldn't call it a city – region. A city and its surrounding settlements. Eslerians like to live in small villages (shows one-story buildings). We have few cities. They like to live among nature.
What laws were adopted? Since the planet joined the Interstellar Union, the standards of the IU's internal policy were adopted. The Planetary Council fully adopted the laws of the Interstellar Union for implementation on the planet. Local laws that are introduced on Esler cannot contradict the laws of the Interstellar Union on the same topic.
The Planetary Council has functions: to appoint administrative workers who enforce the laws. Often this function is performed or helped by biorobots. On Esler, a more contemplative inner life is developed, where an Eslerian can engage in art, spiritual work, and raising children.
If a law needs to be changed or a new one introduced, then according to the laws of the Interstellar Union, it is sent to the internal – every Eslerian has their own mini-computer – a computer. The software is located in those chips that are injected into every Eslerian at birth, like documents in microchips. They have their own software.
The draft law comes into their space, which is located more in the mental space of the brain. Each resident expresses agreement or disagreement. We don't need to press buttons. Everything happens with the help of thoughts (shows a screen, turning into images). An internal screen appears. The resident of Esler thinks about which button to press: "yes" or "no". The signal from the brain is converted into electromagnetic waves and appears in this computer.
Ilya: I see the picture too.
Irina: He is showing you too?
Ilya: I see it too.
Irina: How do you show everyone?
Ilya: Great. And what is the population today?
Irina: At the present moment, almost 18 billion, not counting colonies, 17.8.
Ilya: Are there poor people, vagrants, homeless people?
Irina: According to the laws of the Interstellar Union, the government of the planet is obliged to allocate living quarters to every resident who writes and submits a corresponding application. In earthly terms, no later than two months. The Eslerian must receive living quarters without the right to resell, with the right to exchange and transfer by inheritance. But if someone receives this living quarters by inheritance, they can no longer request a new one. There are no vagrants.
As for poverty, we have mandatory social security for certain groups of the population. Those who, for various reasons, withdraw from certain activities (roughly like a pension) are paid special security.
We do not have money in circulation, like your various coins and banknotes. For us, these are signals in the planet's electromagnetic network, which replace your internet. We buy goods and acquire services by applying a hand with a specific, strictly individual, not a fingerprint, but a DNA signal. It is impossible to forge.
We have professions that are provided by the state. There are private productions. There is an opportunity for Eslerians to work in any world of the Interstellar Union, in the Galactic Federation of Light, because between the Interstellar Union and the Galactic Federation of Light there is a bilateral economic cooperation agreement.
Ilya: Thank you.
25:33 Duration of pregnancy on Esler. Origin and evolution of Eslerians.
Ilya: An interesting question, I also resonated with it. How long does pregnancy last?
Irina: In earthly terms, about five Earth months.
Ilya: Great. A block of questions about the eyes. They are very similar to cat's eyes.
First: does everyone have the same eye structure? From what animals did you evolve?
Irina: Yes, everyone has the same eye structure and everyone has the same color. It is genetically determined. I already said that on other planets where there are colonies where many generations of Eslerians live, under the influence of the environment, a different sun, soil composition, mutations can occur. The eyes can become (shows) not yellow, but gray, darker.
From what animal did they originate? It was an animal not of the feline family; it was not a predator. We descended from a herbivorous animal that fed on leaves (shows an animal resembling our cat, with large ears and eyes). It was nocturnal and climbed tall trees, jumping. It rarely descended to the ground. They, unlike your earthly cats, were herbivorous.
They still live. Somewhat modified by mutations, but still resembling those from which our species descended (shows: I see light fur, like fluff, resembles a lemur, has a short tail, round).
Ilya: Thank you very much. How long did you evolve before joining the Interstellar Union?
Irina: (Will call Earth years for clarity). The first archaeological excavations and research showed that the civilization of Esler appeared about twenty-four to twenty-six million years ago. The oldest. It developed for a long time before joining the Interstellar Union.
The Interstellar Union discovered the planet Esler even before the war, about 200 thousand Earth years ago. First, there was contact, and 8 thousand years later (shows 8250) after the discovery, Esler joined the Interstellar Union.
Ilya: Thank you.
30:25 Leisure on the planet Esler.
Ilya: What kind of leisure do you have? Is there cinema, theaters?
Irina: There is something similar, but not cinema. We don't have such actors. There are literary works; their characters can show a performance. They are played by computer characters using created computer programs. They play roles (shows images on the screen, but they are not real Eslerians).
No one would want to play the role of another; it's not interesting to them. There is no such interest in our culture. Everyone lives their own life. I don't know any Eslerians who would agree to spend their incarnation time entering some role.
Ilya: Great. Thank you. How does MidgasKaus spend his evening at home? What does he do?
Irina: I communicate with children, wife, friends. This is an exchange of messages via the internal computer. Not only on Esler (it's like your internet), but throughout the entire Galaxy. Instant messaging. I can travel, even around Esler (they have developed transport, like an airship, flying low over the ground and controlled automatically). We can go to any point on Esler, to nature, communicate with nature Spirits, with plasmoids. I meditate, communicate with the Higher Self.
They have more internal leisure.
33:20 Education of children on the planet Esler.
Ilya: How do children spend their time?
Irina: They study. They study even before school. They have educational games, various simulators (shows a toy in the form of a screen for collecting words). They learn to read, speak, count. They ask us about Esler. We tell them that they are immortal Spirits and teach them to remember this.
They play role-playing games with each other. As happens on all planets: children imitate adults. A child says, for example, I am an astronaut, or I am a sailor.
We have seas with ships. Ships remain not for sailing as transport, but for spending time at sea (shows sailing on a ship for unity with nature). This is not a sport, but contemplation of oneself away from the shore. There is research on what is underwater. Children can play all this, imitating adults, distributing roles.
They also learn to communicate with each other. They learn to handle the microchips they have; they have many functions. Children learn to handle their bodies. We constantly teach them to imagine an image of a healthy, strong body and constantly communicate with it.
Then they go to the first cycle school. Their classes begin. They don't go to school and then home; they can live in another city and come home for vacation, telling us everything. There are schools of different cycles.
Ilya: Up to what age do they study, in your terms?
Irina: We have three cycles. Each cycle lasts approximately four of your years or half of our year.
Ilya: One and a half years – by your chronology.
Irina: Four of your years (approximately) one cycle. And there are three of them. With intervals of about three months. This is not between them, but within one cycle. In a cycle of four years, there are equal intervals of (shows) 86 of your days. There are several of them, such holidays. And between cycles: one cycle is over, then about 2.5 of your years pass, and a new cycle begins.
Ilya: Thank you. And upon completion of training, what does the child become?
Irina: Shows me a table where everything is written.
Ilya: How does the child understand that they have become an adult? They have completed three cycles and are considered an adult?
Irina: In the third cycle, he chooses where to go next (this is school education). What specialty he will study for? He chooses with his Higher Self what he will like. About two and a half years after the end of the last cycle, he goes to study at the educational institution where he becomes a specialist in some field. This may be related to space or not. It may be education not on Esler.
There are different options, but training as a specialist lasts from 7 of your years to 20 or more, depending on the specialty, because specialties differ. Often, training as a specialist is combined with practical work, especially in the later stages, as you say, courses of study. They already have practice.
For example, if it's a medical worker, he works in a medical center. Our medicine is more related to prevention, so we have many specialists whom you call "doctors," and we call "healers." Not just spiritual healers, but healers who help maintain the Spirit and body in a state of vigor, health, and high energy levels. There are such specialists.
When they study for the last three and a half of your years, they continue to study directly at a medical preventive institution together with working doctors. They have practice there.
Ilya: Thank you, Mid.
40:58 Calendar on Esler.
Ilya: We have a calendar starting from the Nativity of Christ. What about you? An interesting question from the chat.
Irina: You don't only have the calendar from the Nativity of Christ. You have different calendar systems in different countries.
For us, at present, the calendar is based on the entry into the Interstellar Union.
Ilya: Interesting, yes.
41:35 Religions on the planet Esler.
Ilya: Do you have a religion? They ask.
Irina: We do not have temples, priests, or rituals. We have an understanding that every humanoid, every Eslerian can communicate with God in their own Soul, and they do not need intermediaries in the form of clergy.
We used to have such forms of culture. We consider religion one of the forms of culture. Culture we understand as a general theory of the development of the Spirit. This includes culture and art.
We had similar forms of culture, but it was a long time ago, even before joining the Interstellar Union. By the time of joining the Interstellar Union, we had long had no formalized religions. Not because we deliberately destroyed them, but because the idea gradually prevailed in society that until a humanoid sees God in his heart, he cannot see Him anywhere else.
To put it simply: everyone sat at home and contemplated God within themselves. Everyone stopped going to organized services. These egregors disintegrated due to lack of need. All this happened peacefully, without any conflicts. Those humanoids who were for preserving the old traditions tried to prevent the destruction of the egregor, but they did it without violence. They called for everyone to gather together and continue performing rituals and ceremonies, because it educates the Soul. But they were answered that our Higher Self, our Spiritual heart, suggests which action to take in the material world.
Every action of ours is a ritual that educates our Soul, because we perform it with Love. We have an understanding of God without formalized religions. Any religion, as in the entire Interstellar Union, is not forbidden for us. According to the laws of the Interstellar Union, every humanoid is free to believe in any religion.
Ilya: Thank you. Thank you.
45:00 Pets on the planet Esler.
Ilya: Do you have pets, like cats, dogs with us?
Irina: Yes, there are (shows).
A small animal. Its fur (as I perceive it) is slightly luminous, orange, yellow-orange. This animal resembles our monkey, but it is small. With a flat muzzle of dark red color, deep dark eyes, small, nose straight, like that of monkeys, and a small round mouth.
Ilya: Thank you.
46:25 Food products on the planet Esler.
Ilya: What do they eat on Esler?
Irina: We have many fruits, herbs, various tree fruits. You would call this type of plant "nuts," only they are smaller than on Earth. Grains, nuts, juices of various fruits and herbs. We have dairy products from a dairy animal (I have seen it before), which resembles a yak, such a hairy, six-limbed creature. Like our cow, but covered in fur. From it we get milk on our farms and make various products from it.
We can also eat fruits from other planets that are useful for us. Speaking of earthly ones, there are different fruits and plants that have different effects on us. But the best effect on us, and what we like most, is pumpkin. We have a similar fruit (shows), only it grows on a tree. It has similar mass, taste, color, and properties.
Ilya: Not with bread and salt when you fly to us, but with pumpkin we will be standing "on the apron." Great. Thank you very much.
48:36 Activities of women on the planet Esler.
Ilya: What do women do with you?
Irina: There are those who have chosen a scientific or medical career. There are those who fly into space, like, for example, my mother – a doctor, biologist. She was initially a doctor, then became a biologist. She studies not humanoid forms of life, not rational forms, but insects, microorganisms (micro-life). There are scientists, for example, geologists, astronomers, astrographers, who study various planets. There are those you would call engineers. They are involved in making robots and programs for them. There are, in your terms, decorators who do not make objects, but offer ideas on how to decorate a home, create their own individual style in clothing. Designers, in your terms.
49:55 Fashion and cosmetics on the planet Esler.
Ilya: Do you have fashion?
Irina: This is not fashion, in the sense that everyone follows it. It's an individual style that the humanoid likes. This is not fashion, in the sense that the same clothes are liked by everyone or even by some limited contingent of humanoids.
Ilya: Do women use cosmetics?
Irina: If they want, yes. But we do not have the production of these items on Esler. If they want to use them, they purchase them on other planets of the Interstellar Union. And with us, historically, there were no traditions of changing oneself. But since we have existed in the Interstellar Union for about two hundred thousand years, naturally, our women can bring cosmetics from other planets. It's not even cosmetics in the sense that it somehow changes the face, but useful creams (shows) for the skin, liquids with essential oils of herbs that help restore the skin, for example, after being in the sun.
Ilya: Great. Thank you. Thank you, Mid, for such a detailed answer.
51:42 Family on the planet Esler.
Ilya: How many children are usually accepted in your families, is there a norm?
Irina: There may be one, or there may be 12 or 15. It depends on the agreement between husband and wife. They are as Spirits through whom other Spirits are incarnated.
Before becoming husband and wife, they are in the stage of fiancé and fiancée. Even then, they both ask their Higher Selves how many Spirits plan to incarnate through them. They communicate with these Spirits and ask them what time is optimal for them to incarnate. The time depends on the characteristics of the Spirit, when it should come to this or that world, including Esler. Therefore, the number of children for each couple depends on their life tasks and on the tasks of those Spirits who made an agreement with their Souls for incarnation. We incarnate by agreement. Just as we incarnated with our parents by agreement, so do children incarnate with us by agreement.
Ilya: Super, thank you.
Are there conflicts between parents and children, between husband and wife?
Irina: No. We don't have conflicts. I can speak for myself and for the families I know. For all the time I have lived on Esler, I have not heard of any major conflicts among my acquaintances' families, or any news on this topic.
This is not surprising, as I already said, the school is divided into three cycles. So, in the first cycle, a subject is already introduced that is present in all three cycles. It is called "Family Psychology." In the first cycle, in family psychology classes, questions are studied on how a child should interact with their parents, how to understand them, how to avoid conflict. How to properly resolve a conflict in its infancy, before it has time to create a block. This is explained to children.
Did Mid suggest that to you?
Ilya: They wrote it in the chat. Thank you, friends, for the hints. I'm listening intently. I fell into the flow. Thank you very much for the hint about the water.
Irina: Dear friends, I see the questions. I ask you to familiarize yourselves with the video about Esler and with the interview with MidgasKaus conducted by Vladimir Goldstein in 2020. It contains most of the questions you are asking. And also, please watch the video "Art of Esler."
Ilya: There are many questions about medicine. They are covered in the video "Medicine in the Interstellar Union." I won't read those.
Irina: Yes, all those questions are there. Please. What star does Esler revolve around is also there.
Ilya: Thank you, Mid, for detailing how children's education works.
Irina: Yes. In our family psychology lessons at the first stage, they teach how to find a common language with parents in the spirit of Love.
At the second stage, in family psychology lessons, they talk about what social roles exist in society, including the roles of husband and wife. Through what stages does the formation of a family pass, how to choose a partner for family life correctly, not following the instincts of the body, but by spiritual vibrations.
And the third stage of studying family psychology talks about how to properly incarnate Spirits, how the process of conception occurs from the energetic and spiritual points of view, and how to correctly conceive a child. How to behave during pregnancy for the future mother and father, how to behave when the baby is born. How to correctly explain to him the basics of the world's structure when he is already able to perceive every word of the parents as his future life axiom, which he will deeply embed in his subconscious experience.
Ilya: Thank you. Thank you for the detailed answer.
Irina: Yes. This is what they teach.
Ilya: And how is a child's name chosen?
Irina: Most often, almost always, as far as I know (this is even taught in school), the Spirit himself is asked what he would like to be called (even before conception). They ask in the Spiritual world. This may not necessarily be before conception, but also during pregnancy. When a woman is pregnant, she can make contact, or the father can make contact, but more often they do it together, with the child's Spirit and ask him: "What name do you want?" The name chosen by the future baby reflects his energy and life task.
Ilya: Thank you. Thank you, Mid.
58:53 Spectrum of perception on the planet Esler.
Ilya: A question related to perception. We can perceive the spectrum we call "rainbow." What spectrum do you perceive?
Irina: Our spectrum is practically the same as yours, but instead of, for example, seven rainbow colors, we can distinguish 19 different shades. For you, for example, red will be divided into three, more or less reds. We also see purple slightly differently. There is a color that for you is shifted into the ultraviolet region. You see it as dark, but we see it as a very light light-violet. Like purple diluted with water (light, I would say, pale purple – Mid transmits his thought-images this way).
Ilya: Thank you, Mid. It's already 21:00 for us.
They're asking for a joke from MidgasKaus. Interesting, can Mid say something on this matter?
1:00:30 Love and passion on the planet Esler.
Ilya: I can ask a question. Eslerians meet through the Higher Self; their Spirits agree. They, as partners, meet, but is passion, as a human concept, a desire present?
Irina: You mean arousal induced by hormones?
Ilya: You could probably say that.
Irina: Hormones, as biologically active substances that bring the body into a state ready for copulation?
Ilya: Yes. Okay, let's put it that way.
Irina: Yes, of course. It exists. Sexual desire is triggered in our body when we love with our Spiritual heart. Love activates a (shows) switch in the brain. It acts on the neural network (the collection of brain cells) in such a way that they turn on the hormonal system, and we experience attraction only to the person who suits us spiritually, with whom we agreed to live in a family. We cannot have attraction to another because there is no response of the heart, as to our partner. We love, of course, other people too, but differently.
For example. Love on Earth. You are also commanded to love everyone. But love is different. If you love your wife, it doesn't mean you don't love other women, for example, your mother, daughter, your wife's friends, a female colleague at work. You love them too. God commanded you to love them too. But you love them differently. You have a different form of Love for them, not like for your wife.
The same applies to women. You love your husband, but that doesn't mean you don't love your male friends, your husband's male friends. You love them differently. So with us, the forms of Love differ. Only in Russian, the word "Love" denotes many different feelings. We have different words for this feeling. Different forms, different shades of Love are not called by one word.
Ilya: Thank you, Mid.
1:03:40 Seasons, climate on the planet Esler.
Ilya: The final question, where we started. Do you have seasons?
Irina: (Mid says). Our whole year (eight Earth years) is divided into 27 months, approximately, of 46 of our days/sols each. This could be distantly called a month, but on Esler there is no satellite like the Moon. We have asteroids (shows) that orbit not far from the planet, but they do not give such light. Thus, the length of the month does not depend, as on Earth, where the month is set by the length of the lunar month. We divided it artificially. Moreover, there are months (we call them "annual periods") with an unequal number of days. We did this by reference to the stars, to the sun. We have a different number of days in months. I gave the average.
Ilya: Does the temperature change during your year: winter, autumn?
Irina: We don't have winter or hot summer. There are slight fluctuations, like between your early spring and a not-hot summer. Previously, there was snowfall and precipitation. Since we joined the Interstellar Union, the General Assembly of the entire planet decided to adjust our climate, the planet's orbit. The Interstellar Union agreed to this. A slight adjustment was made gradually to avoid cataclysms due to a sharp change in orbit, including energetic magnetic-field characteristics. We now have a mild climate.
Ilya: Interesting. Tired of this winter, let's move the planet.
Irina: Everyone wanted to live in a comfortable temperature.
Ilya: Thank you, Mid, for the answer. Thank you. Very interesting.
Irina: I thank everyone.
1:07:08 MidgasKaus's message to the inhabitants of Earth.
Ilya: Can you give us some message?
Irina: A message?
Ilya: Yes, a wish, a message, an instruction for us.
Irina: Dear inhabitants of Earth. I am very glad that the "Cassiopeia" Project exists. I was happy to see in the physical world a book, not only about Irina and her contact, but also about many representatives of the Interstellar Union. I know that many, many Souls and people participated in the creation of this book, not only earthly ones who are incarnated on Earth. Each of you has put a particle of your Light into this book. The text is charged with the energies of the "Cassiopeia" egregor, which is a little over three Earth years old. It is actively developing and helps every person who comes to it to find answers to their Higher Self.
The "Cassiopeia" Project was created not only so that you can learn about distant worlds, about various galaxies. Terrestrial astronomy tells about distant stars and galaxies. But, despite the abundance of sciences that Earthlings study, wonderful mathematical theories, very beautiful scientific descriptions of your biosphere, you have a lot of popular science literature that describes the wonderful earthly world created by the Creator of the Universe for you, despite all this abundance of knowledge, people live on Earth who have not yet known the Light within themselves.
Therefore, the main task of "Cassiopeia" is to turn each of you to yourself, to seek answers from your Higher Self, from your divine particle, from your spark of the Higher Absolute Consciousness.
I wish each of you that this contact takes place in your current incarnation and bears much fruit of Love, goodness, and unconditional happiness.
My Spirit sends you the Light of its Love; I am always spiritually next to each of you.
Ilya: Super! Thank you very much, Mid, for this message. I thank and accept it.
Friends, we say goodbye.
Irina: Yes. Thank you.
Dear friends, I was very interested. Thank you for the questions. Thank you, Ilya, for hosting this broadcast.
Ilya: It's a great honor.
Irina: I also thank each of you for being with us, for us carrying this Light of Love together. I say to you: "Until we meet again."
Ilya: Bye. Bye.
Irina: Bye everyone.
October 23, 2022
Conference participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Ilya Aleksandrov – assistant to the head of the "CASSIOPEIA" Project and the Center for Spiritual and Physical Development, head of the "Mental Healing" project – School of Mental Health;
MidgasKaus – representative of the planet Esler, biologist, psychologist, microbiologist, specialist in extraterrestrial life forms.
https://blog.cassiopeia.center/zhizn-na-planete-ehsler-medicina-sistema-obrazovan
#528 Life on the planet Esler. Medicine, education system, chipping. Longevity of aliens.
00:00 Start of video.
00:20 Greeting. Introduction of participants.
Irina: Hello, dear friends! My name is Irina Podzorova, I am a contactee with extraterrestrial civilizations, and today we are joined by my curator, a biologist, psychologist, specialist in extraterrestrial civilizations from the planet Esler – MidgasKaus, who studies the human body, its energy, physiology, as well as traditional and non-traditional therapy for various diseases.
Evgeny: I greet everyone, I am a psychotherapist, a doctor with extensive experience. My name is Evgeny.
Irina: He says: "I greet you, listening to your questions."
Evgeny: Mid, can I address you simply – just Mid?
Irina (MidgasKaus): Of course, many people address me that way.
Evgeny: Great. Mid, are you currently close to Irina or somewhere far away in the Astral?
Irina (MidgasKaus): I am within her energy field – my astral body is in her field, at a distance... (Irina) He is showing me now, here he is, standing nearby.
Evgeny: Like this, right? And interestingly, Mid, can you somehow prove that you are indeed standing not far from Irina? Or is it impossible in principle?
Irina (MidgasKaus): Why prove it?
Evgeny: Just take a pen, so we could see a pen hanging in the air when held by someone.
Irina (MidgasKaus): I do not specialize in overcoming gravity.
Evgeny: Good answer.
Mid, it happened that many years ago I became interested in space and gained certain opportunities to understand what it is; and much of what happens there, I learned. For example, I have an idea about many representatives of various civilizations, and, for instance, I know that the blood of reptiles is similar in composition to the blood of our crocodiles. Oh, how interesting! And that in our genes there is a certain part of the DNA of these reptiles. But most importantly – fortunately for us, it is precisely this that contributes to our survival on planet Earth. It has already been proven that we have a part of the DNA of reptiles.
So, first I want to ask a few general questions.
03:34 Studying medicine on the planet Esler.
Evgeny: How can one obtain knowledge in the field of medicine on your planet?
Irina (MidgasKaus): We have several stages of education. This is school education (I am speaking, of course, in the earthly language, the language of the contactee). We have a school divided into three stages of education – junior group, middle group, and senior group. In the middle group, the division of students by interests begins. In the senior group, this division deepens further, and those who decide to become a doctor or biologist, who have chosen a natural science direction in the field of studying the Eslerian organism (or, like me, in the field of biology studying extraterrestrial life forms, particularly earthly ones), after finishing school go to higher educational institutions.
This is very similar to your institutes, only they study for more years than in earthly institutes, and there is more practice. The last year of study in this higher educational institution is already practically entirely spent – if it's a future doctor, a medic – in some practice at a medical institution, under the patronage of experienced doctors. And each student who graduates from a higher educational institution is assigned a job, which they take immediately after leaving the institution. That is, all this is provided for by our government.
Each academic year, the number of places in certain institutes equals the number of available vacancies, but not only on our planet, but in the whole Galaxy, because we are already united with the Interstellar Union – therefore, we can work on any planet belonging to the Interstellar Union. And some even work in the Galactic Federation of Light. So the answer to the question: we get these basic knowledge in educational institutions. As for the personal experience of a doctor – that's only in practice.
Evgeny: Well, yes, it's the same with us: practice, practice, practice.
Irina (MidgasKaus): Here our paths are similar, because you are humanoids, and we are humanoids, we are dense-material life forms, and you are dense-material life forms, so we also have an analog of the brain, central nervous system, etc. And therefore, we have similar education systems, as does society in general; the difference is based only on the structure of society and the attitude of humanoids towards each other.
Evgeny: Great.
07:37 Where MidgasKaus studied.
Evgeny: Tell me, please, where did you personally get your knowledge in biology? After all, that is your specialization.
Irina (MidgasKaus): I personally received knowledge on the planet Esler, in the city of Luargi (Lyuargi), this city is located at a distance of approximately 1700 km, in your measurements, from the place where I was born (shows a small village). On Esler, many humanoids live in such one-story buildings, like our villages. And there are cities, but few live there, more in nature.
Evgeny: I see, great.
Irina (MidgasKaus): I lived and studied there. (Irina) He is now showing me separate rooms, which are quite spacious, where the students who study there live.
Evgeny: We have much the same: students live and study.
Irina (MidgasKaus): I could visit my family every evening on a special passenger aircraft, located 1700 km from the place of study, from Luargi, because flying 1700 km on this aircraft took about 20 minutes.
Evgeny: Great!
Irina: He shows me: such a gravitational platform with sides, and they move on it.
09:38 Diseases, injuries, and their treatment on the planet Esler.
Evgeny: Then the next question. Tell me, please, does your population suffer from any diseases?
Irina (MidgasKaus): We have medicine; sometimes diseases occur, caused by injuries and psychosomatic reasons – in case the humanoid does not follow prevention. And I would like to say a few words about disease prevention and, in general, about maintaining a healthy lifestyle, a healthy way of body and Spirit in their integrity. As I started telling you about school, about the junior stage, I want to tell you that knowledge about disease prevention, about managing your body, all organs, all hormones, all instincts is given already in school. This is considered disease prevention in adulthood.
Evgeny: Great! Then another question. God forbid, if you had an eye injury due to an accident, who and where would provide you with medical help? And how quickly would they do it?
Irina (MidgasKaus): It all depends on where it would be – on Esler, in space, on a base... We can actually call (shows like our taxi, only driven by robots). It arrives quite quickly on request, because we can send a message through the chip already embedded in the body, that is, give it a mental impulse. (Irina) They have chips implanted at birth, and, by the way, these micro, more precisely nanochips – they are introduced in the amount of approximately 2.5 thousand pieces into the child's body at birth. And they are already engaged in repairing blood vessels – cleaning them, repairing the walls of blood vessels, as well as monitoring blood cells, blood composition, pressure, temperature, and so on – that is, they determine the main parameters of the body. (MidgasKaus) And in our dwelling, a screen is already built into the wall, where this information can be displayed. If a humanoid receives any damage, they even automatically receive a message on this screen if they are at home. And if not, they can create a special image, mentally address the nanocomputer (the nanochips together make up such a nanocomputer, and it already sends messages) that they need help, and certain robots come for them.
And as for how I would be helped in case of an eye injury... If surgical treatment is required, that is, an operation to replace some eye structures, or something else – this has been done by special robots for many thousands of years, which are not even similar to humanoids. (Irina) He is now showing me some kind of box, not even on wheels, but on some kind of magnets, it rises like this, and many hoses extend from it, and at the end of each hose there are some instruments.
Evgeny: I see. Well, great!
Irina: What robots are they? Plasmorobots.
Evgeny: It's just amazing! We could use that! Then the next question. It's getting more and more interesting.
14:27 About the composition and structure of Eslerian blood.
Evgeny: Tell me, please, does the composition of your blood correspond to the composition of my blood, an Earthling, or are the compositions different?
Irina (MidgasKaus): There are differences regarding some blood elements. For example, we do not have many enzymes and vitamins that are common for you, and vice versa, we have substances, protein enzymes, and catalyst substances similar to your vitamins, analogs of which you do not have. If we look simply at the elemental composition of Eslerian blood, without delving into the structure of the tertiary and quaternary protein structure, then, firstly, we have (shows Irina) 28 amino acids.
You know that besides the 20 amino acids that make up the proteins of your body, there are other amino acids in nature; there are quite a few of them. And we have 28 amino acids (shows Irina some diagrams – what they look like, these molecules). The spatial diagrams of each of the 28 amino acids have already been studied.
Then, if you look at the elemental composition, for example, in our blood and in our body as a whole, there is about one and a half times (about 150%) more molybdenum content, and about 130% more copper than in your body. But we have a very low content of, for example, iodine, and the iron content is lower. By elements. The basis of these amino acids is carbon, but it forms bonds resembling glomeruli, and one of the amino acids contains three molybdenum atoms. (Irina) At least, he is showing me that now.
Evgeny: Aha, are there erythrocytes, platelets?
Irina (MidgasKaus): If we look at the formed elements of blood, it is structured somewhat differently with us. We have an analog of erythrocytes, they are round in shape, but like your amoebas – they can change shape and penetrate into the smallest vessels. We also have three types of protective blood cells – perhaps an analog of your leukocytes. They all perform different functions: one acts in the blood, the second in peripheral tissues, and the third acts both there, producing antibodies and remembering them for life, and also carrying information into the DNA genome to pass on to offspring. (Irina) And he also says that they do not have elements like platelets, because blood clotting happens somewhat differently. There are thromboplastins and other factors.
Evgeny: Then I understand that it is precisely this that can explain your longevity, your lifespan.
Irina (MidgasKaus): Yes, we have 470 years, 500 years. For example, representatives of the planet Burhad can live up to 10,000 years. And some can live 600 – their body obeys the orders of the Spirit, when the Spirit desires to continue the incarnation, but not just because it wants to, but if it has an important task in this incarnation.
And you need to understand that there cannot be many such humanoids on a planet, otherwise it will reduce the birth rate and, in general, the resource capacity of the civilization. For this reason, simply the desire for a long life, without spiritual permission, without the permission of the Higher Self, that is, from the Spiritual world, will not help. Here, the tuning goes through the Higher Self, and when there is a specific goal of incarnation, they can change their bodies.
Burhadians, Tumezoutians – they have such a body structure, they tune into it mentally and change the DNA of their bodies in such a way that when their cell enters the phase of mitosis, the two cells that result do not lose energy – as a result, aging slows down by tens and hundreds of times. By aging, we mean the destruction of the cell during each division, its loss of energy.
Evgeny: Great! This is simply amazing! But for this you need to have such a set of everything that is embedded in you.
21:04 Why do Earthlings have such a lifespan.
Evgeny: Then the next question, a bit naive, but I want to get an answer to it, because here on Earth our medicine is so simple that many questions have no answers at all. Why do we, Earthlings, have a maximum lifespan of only 115 years?
Irina (MidgasKaus): Even about four to five thousand years ago, you had a longer lifespan. And if we take thirty thousand years ago, forty thousand years – the further back in the past, the longer the lifespan was.
Such a lifespan as in the modern world is due to two factors. The first – as always, spiritual: Spirits choose such a short (compared to other forms, for example, our life form, or the life form on Burhad) lifespan in these bodies, which are quickly destroyed because the earthly experience is very difficult to go through in such conditions.
Here, firstly, the planet is very diverse – diverse in biosphere, in social formations, in relationships, and (which is one of the main factors) – in the educational institutions of this planet, spiritual knowledge is not taught. This means that the Spirit has a chance to find the truth on its own, without training, that is, to go through delusion and find the truth, since it is not told about it as it is with us, for example, in the Interstellar Union. And all this together, in totality, leads to the fact that only those Spirits choose Earth who need a short incarnation with the solution of certain tasks that they cannot solve, or find it difficult to solve these tasks in other worlds.
As for the physical reasons, I just named the spiritual ones – here they also generate the following reflection on the physical plane. Firstly, these are certain changes in your genome, in your genotype, in which the gene (you call it the "aging gene," and we call it the "destruction gene"), not a gene but a set of genes in each cell – it turns on somewhat earlier than it did in previous eras. This was done so that, firstly, generations change quickly, and secondly, because the conditions on Earth after the war 12,000 years ago were very harsh, and it was necessary to adapt to these conditions.
But in any case, 12,000 years ago, the average life expectancy was about 200 years (somewhere it was halved, to 180-200 years), and then it began to slowly decline on its own – from the mutations that occurred, from the conditions in which people lived. And the closer it got to your modern times, the more life expectancy decreased. And about two to three thousand years ago, the average life expectancy was even lower than now, because there were diseases and injuries that they didn't know how to treat, and the body decayed quite quickly – at forty or fifty years.
And now, the lifespan you have is due to the lifestyle people lead, their level of knowledge, awareness, and attitude towards their body. For example, the term of incarnation can be chosen long enough, but the Spirit, if it does not know how to properly, harmoniously treat the body, may not live to see it, destroy its body, and leave the incarnation early. That also happens.
Evgeny: It's generally sad that the Spirit cannot, as they say, maintain longevity or somehow take care of a person.
Irina (MidgasKaus): I studied this issue. For the Spirit to be able to take care of a person, it must have awareness, conscious knowledge of the processes occurring in its body, and take appropriate care of the body. As I already said about the planet Esler, we call this "prevention." Such a lifespan is given to us not only by our genetics or body structure, but also by disease prevention and the medicine, the level of medical care we have. All this together gives us the lifespan I mentioned – not one factor, but a set of factors.
On Earth, you do not have such a set of factors, as far as I have studied the problem of the occurrence of various diseases at a young age and the causes of death, the exit from incarnation of people – due to what disorders, due to what diseases. On Esler, the death of the physical body occurs not from disease, but because the Spirit understands that it has exhausted the vital force, the possibility of its incarnation, and leaves the body itself; its life thread simply breaks. In your terms, it's from old age, that is, its body has exhausted the supply of energy given for the incarnation. But it has no diseases of the physical body – practically never diseases of the heart, the organ that pumps blood, or, say, cancer of some cells that have degenerated.
Prevention of cardiovascular diseases and prevention of cancer and other diseases is practically not done by anyone with you, if we talk about childhood. And childhood and youth are the most important age for shaping the body for life. And, for example, one day in a seven-year-old child lays down the health of his body for seven years ahead, that is, the cells are programmed.
Evgeny: Yes, this is very important – what he just said, because it seems like it's not that difficult to do here on Earth, but for some reason it's not being done.
Irina (MidgasKaus): I studied this issue: I talked to the contactee Irina, with other contactees, and with other people through contactees, asking them various biological and medical questions about their bodies. And I noticed that quite few people, and especially children, have knowledge about the functioning of their bodies – about how their heart works, how their hormones work, and how it all affects each other. We give this knowledge from childhood.
Evgeny: Yes, this is absent in our school curriculum today.
29:58 About the composition of the atmosphere on Esler.
Evgeny: Mid, tell me, please, does the composition of your atmosphere, the air you breathe, differ from ours, and how?
Irina (MidgasKaus): We have 23% oxygen in the atmosphere, and in the upper layers of the atmosphere there is hydrogen and helium (about 3% each), that is, they are above the clouds (shows) – as light gases, they are located there. The rest of the volume is occupied by nitrogen, and there is also carbon dioxide and traces of argon, neon, etc. We have roughly this composition of the atmosphere. And sulfur oxides and nitrogen oxides, especially tetravalent, are practically absent.
Evgeny: Excellent!
Irina (MidgasKaus): Yes, after all, we don't have, for example, an internal combustion engine, so how would they form? We have a different basis for the movement of vehicles.
Evgeny: I see. Irina, a question for you. When you were on Mid's planet, did you breathe without a spacesuit?
Irina: Yes. 23% is still okay; on Burhad it's generally 45% oxygen!
Mid laughs, he remembers that when I was on Burhad, I spoke at a meeting, read a text, and I was there for an hour in physical contact. And what surprised me on Burhad was that the ground glitters under the sun's rays (they have such a white sun), and it seems like you are walking on some shiny stones. That is, the soil is rocky, and it glitters. And I later asked Raom Tiyan, and he said that it's a mineral, it exists on Earth, called pyrite, only there is less of it on Earth, but on Burhad there is a lot. So in places where it is, it seems like you are walking on silver ground. And there is 45% oxygen there; I stayed for about an hour, and already there was such a feeling that it becomes fun, you no longer feel the body – something like that.
Evgeny: Well, yes, the body... all organs work at the limit.
33:13 On the regulation of body functions using nanochips.
Evgeny: Okay, then the next question, it somehow follows from all that has been said. Why do we, Earthlings, survive in extreme conditions – heat, cold, hunger, and as far as I know, you don't?
Irina (MidgasKaus): "You" – who? There are different humanoids, different types of organisms. Each organism lives and functions normally in the conditions to which it is evolutionarily adapted. But we have means to gradually change the evolutionary adaptability of the organism, if necessary for some purpose. For example, to increase the child's resistance to a certain environment. Also, in our medicine, there is the possibility of helping internal organs with some mechanical devices.
Evgeny: Really?!
Irina (MidgasKaus): I already mentioned nanochips, and there are, for example, certain devices – such mini-robots that can be built into the body, like we put chips for contactees, but these chips are for other purposes – for communication. And we also have such chips, for example (shows a small box, it is inserted near the brain – in the area responsible for temperature regulation, and with an increase and decrease in temperature, adaptation occurs almost to the level, you could say, of an animal that constantly lives in the wild).
Evgeny: And if such chips were put into the body of a person, an Earthling?
Irina (MidgasKaus): If such a specific chip is needed, it should be specially manufactured for him: it's adapted for our brain, not for yours. It can be specially made, because our industry – not medical, but biological – for contact with extraterrestrial beings, manufactures chips for aliens that are already adapted to their brain, to their blood composition. For example, on the surface of these chips, there are special masking proteins that do not allow monocytes and macrophages to attack this foreign structure. Well, and there are many other adaptations.
Evgeny: That's exactly what happens: we, Earthlings, need such chips, given our living conditions.
Irina: Mid, will you bring us chips? Laughs. (MidgasKaus says) All technologies of the Interstellar Union, medical technologies, including the chips I mentioned, and the robots I talked about, and devices for the energy restoration of etheric matrices and organs, that is, the subtle body – all this will be provided to Earth when it joins the Interstellar Union as an equal partner with us.
Evgeny: Well, that's still a long way off!
Irina (MidgasKaus): It depends on you, on the people who live here.
37:30 Why other humanoids almost never cry tears.
Evgeny: And here's an interesting psychological question, Mid: why do we, Earthlings, know how to cry, but you don't?
Irina (MidgasKaus): Yes, indeed, very few humanoids can shed tears. What are tears? Tears are not just a liquid; they are an adaptation mechanism that has been developed evolutionarily. And it manifests not only in humans, but also in many mammals, that is, animals. This tear reflex is aimed at cleansing the body of the traces of hormones that are formed during stress.
Evgeny: Yes, that's one possibility, and the second?
Irina (MidgasKaus): It is precisely through tears, and not through sweat, because tears, besides literal cleansing, have the function of cleansing the eye so that, to put it simply and figuratively, a person looks at the situation with cleansed eyes. Or an animal, in this case. We call this briefly – "a mechanism of adaptation to stress." But, for example, with us and with other humanoids, evolution did not follow this path, so we don't have anything like this – neither with us, nor even with our animals.
Evgeny: Actually, I meant... What you just said, Mid, is understandable, it's human physiology, animals, and the like. But we cry because of extreme situations: a husband quarreled with his wife – the wife cried.
Irina: Sometimes they also cry from joy.
Evgeny: Yes, and from joy, it happens. So, okay.
40:08 About the dwellings of Eslerians.
Evgeny: I would like, Mid, to ask a few simple questions to understand how you live. For example, this question: where do you live, and who provides you with this housing?
Irina (MidgasKaus): The planet's government gives every adult humanoid who is already working, who has already started work, a separate living space completely free of charge; it is provided in the city where the humanoid works. But it is provided free of charge without the right to sell, and usually with the right to exchange for another dwelling (if he wants to move to another city, he can exchange it with those who wish), and with the right to transfer by inheritance – that is, he can leave it to his children. But then the children will no longer be entitled to a second dwelling.
And this one dwelling is standard: for one humanoid – a certain area of the room, there are certain devices built into the walls. Heating, water supply, waste removal, the same electronic devices – all this is already built in.
Evgeny: I see, I see.
Irina (MidgasKaus): The houses themselves are built by large robots – like your cranes, and they lift blocks consisting of... (Irina) He shows me: they extract nitrogen gas from the air, then condense it somehow, add carbon, silicon, and they get some threads. From these threads, they mold cubes. That is, they make them from air, basically.
Evgeny: Like our earthly foam materials – foam concrete and the like, probably similar to this.
Irina: Yes, only inside these blocks there are tubes (he is showing me now), which are already connected to the roof. And the roof will be covered with a layer of such a substance that will take energy from the sun and transfer heat to the walls.
Evgeny: Oh, I see! We have solar panels, it's something similar, apparently.
Irina: But they don't have wires; it just goes from the roof to the walls.
Evgeny: I see.
42:53 About the nutrition of Eslerians and food delivery.
Evgeny: Then another interesting question: where, Mid, do you get food, and what is the composition of this food with you? In a store, or is it brought to you after a certain period? How does food appear on your table?
Irina (MidgasKaus): Yes, we have analogs of your stores, only the sellers there are robots. An ordinary Eslerian can also do this, but it's quite rare, because rarely would any Eslerian agree to spend some time of their incarnation selling goods to someone. Usually, they find more interesting things to do, like exploring space, exploring the Spiritual world, exploring Esler itself as a planet.
Our people are united, although we have several differences in the so-called different nationalities – eight minor differences that we ourselves distinguish, but still all these nationalities are equal and form a single people. Yes, there are no borders or any political disagreements.
Food – we are lacto-vegetarians: we eat plants, and thanks to an enzyme that is quite similar in structure to your lactase, but somewhat simpler, we can break down milk. That is, our women also breastfeed.
Evgeny: Great! I was just going to ask about that.
Irina (MidgasKaus): We have a certain animal (shows it to Irina – resembles a yak, only with yellow short fur), and we have special farms where special robots take care of them and take their milk. Then it goes to stores. We also eat plant food: such a fruit, very reminiscent in taste of, for example, your pumpkin with milk. When I was at the base on Earth, they brought me various earthly plant dishes, and I liked pumpkin with milk because it reminds me of our fruit.
We also drink plant juices, eat various herbs (shows: green long grass, like our vermicelli). But we cannot eat meat, bird eggs, or fish, because we do not have enzymes that could break down animal proteins and fats in such quality as found in the flesh of animals, birds, fish, and bird eggs. All this is because our ancestors, from whom we evolved, although they were similar in some ways to your earthly cats, were not predators; they ate tree leaves and climbed trees.
46:56 Are chicken eggs and milk useful for Earthlings?
Evgeny: Then, Mid, I have a question out of curiosity: are chicken eggs and milk from earthly cows a useful product for Earthlings? Because on our planet, different things are said.
Irina (MidgasKaus): In general, the question, or...?
Evgeny: In general.
Irina (MidgasKaus): As far as I have studied these products, as for chicken eggs, their protein is absorbed quite well by the human body, better than, for example, cow meat protein.
Evgeny: Ah, even so.
Irina (MidgasKaus): Yes, the protein itself. And what you call the yolk of the egg contains a sufficient amount of fats, vitamins, lecithin, necessary for your liver, etc.
But, naturally, I always say that even the most useful product should be in a limited amount, because if you eat only it, but in large quantities, you will disrupt the balance in the body, because it needs different substances. Moreover, your bodies are made up of a fairly large variety of elements, and many elements, many vitamins, amino acids, require daily replenishment, otherwise there will be a deficiency that can already affect the hormonal composition, the enzyme composition of the pancreas. And you, as a doctor, know well that as soon as dysfunction of one organ appears, the harmonious body begins to fall apart. It's like if one musical instrument plays out of tune, the whole orchestra starts playing out of tune.
Evgeny: And the milk of our animals – cows, goats, and others – is it a useful product for a person on Earth?
Irina (MidgasKaus): It depends on individual sensitivity. There are people who are sensitive to the components of milk. If there is no increased sensitivity, in moderate amounts milk is useful, but I would say, due to the beneficial microflora. And fermented milk products are more useful.
Evgeny: Excellent addition! I roughly adhere to this. My wife and I, of course, prefer fermented milk products.
Irina (MidgasKaus): If you have a choice, for example, between a glass of milk and a glass of kefir or fermented baked milk, I would recommend the second.
Evgeny: Yes, that's what we do. And even our cat, she happily laps up this fermented baked milk.
Irina: Let her drink fermented baked milk, of course (laughs).
50:18 About the color perception of Eslerians.
Evgeny: And does his vision differ from yours and mine, from the vision of Earthlings?
Irina (MidgasKaus): Yes, I see in somewhat different colors; my eyes are tuned to a somewhat different spectrum of frequencies – for example, an Eslerian sees 14 colors that they distinguish, they have an expanded spectrum of frequencies. What you call "infrared" and some form of "ultraviolet," an Eslerian can see. But, for example, the same green color that is uniform for you is divided into three for us.
Evgeny: Oh, I see! Yes, that's interesting.
Irina: So, dear friends, it was a very interesting conference about the Eslerians – how they live, and their view of medicine. I hope you enjoyed watching this video, and perhaps you have some additional questions. In any case, until we meet again!
Evgeny: Thank you, Mid, for the communication!
51:35 End of broadcast.
52:18 End of video.
January 12, 2023
Conference participants:
Irina Podzorova – contactee with extraterrestrial civilizations, with fine-material civilizations, and with the Spiritual world;
Evgeny – psychotherapist;
MidgasKaus – representative of the planet Esler, biologist, psychologist, microbiologist, specialist in extraterrestrial life forms, curator of the Project.
https://www.youtube.com/watch?v=iizmabzeAFM
#821 Amazing hobbies of aliens: robots, starships, planets. How do they communicate with ancestors on Esler?
(Note: This section appears to be the title and opening of a video, but the provided text is cut off. The translation is included here.)
#821 Amazing hobbies of aliens: robots, starships, planets. How do they communicate with ancestors on Esler?
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