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And Vseyasvetnaya Gramota
The Word as Cosmos and the Word as a Bridge: A Comparative Analysis of Two Esoteric Linguistic Systems Based on Channeling
Vseyasvetnaya Gramota (Russian: Всеясветная Грамота; literally "Universal Script", "Universal Alphabet" or "Worldwide Writing"; acronym: ВГ, VG) is a Rodnover (Slavic Neopagan) movement based on an elaborate doctrine of esoteric linguistics.
Abstract: This essay attempts a spiritual-psychological, linguistic, historiosophical, cultural, and religious studies comparison of two phenomena claiming divine or extraterrestrial origin for language: the Russian neo-pagan doctrine "Vseyasvetnaya Gramota" (hereinafter – VG) and the teaching on the origin of languages transmitted by contactee Irina Podzorova (the "Cassiopeia" project). Both systems postulate the contact with the source of knowledge as real. Source texts, as well as data from modern linguistics on the proto-language, the Nostratic hypothesis, and protolanguage, are used for analysis.
Introduction. Two Paradigms of Contact: National Memory vs. Cosmic Communication
The initial premise of the research – recognizing the authenticity of channeling in both cases – places us before the necessity of analyzing not the metaphysical sources of knowledge themselves (which lies beyond scientific verification), but the texts received from them and their cultural, psychological, and linguistic impact on adherents.
In the case of Vseyasvetnaya Gramota, we are dealing with endogenous channeling: knowledge is presented as primordially Russian, restored by a descendant of a boyar family (Ananiy Shubin-Abramov) through the study of sacred texts and a "family secret" preserved for centuries. This is a channel of national-conservative memory, turned deep into history.
In the case of Irina Podzorova's contacts, we see exogenous channeling: knowledge comes from an extraterrestrial curator, MidgasKaus from the planet Esler, as well as from other non-Earthly entities. This is a channel of globalist (even cosmopolitan) esotericism, open to the external, galactic Other.
It is important to note that neither phenomenon is marginal: According to researchers, Vseyasvetnaya Gramota has between 7,000 and 11,000 followers in online communities alone. The "Cassiopeia" project has a YouTube channel with hundreds of thousands of subscribers, and videos of conversations with the "cosmic mind" garner up to half a million views.
1. Excursus into Scientific Consensus: What Does Linguistics Know About the Proto-Language?
Before comparing esoteric teachings, it is necessary to outline the contours of academic knowledge regarding the origin and most ancient state of human language. The scientific consensus here is far from the beautiful narratives offered by channeling.
1.1 Proto-language as a Linguistic Reality
In modern linguistics, a proto-language is not a specific historical language spoken by the "first people," but a formal linguistic reconstruction. As V. V. Napolskikh writes, the key problem lies in "the correlation between the proto-language as a formal linguistic reconstruction and a real historical phenomenon." In other words, linguists can reconstruct the phonetic and grammatical features of an ancestor language for individual families (e.g., Proto-Indo-European), but these reconstructions remain probabilistic models, not records of actually spoken speech.
The maximum depth of confident reconstruction is about 8–10 thousand years. "At the moment, yes, that is the maximum for confident discussion," note specialists, referring to the Proto-Indo-European level.
1.2 The Nostratic Hypothesis: The Main Candidate for the "Proto-language of Eurasia"
The most developed scientific hypothesis uniting several language families is the Nostratic one (from Latin noster – 'our'). According to the Great Russian Encyclopedia, the Nostratic macrofamily hypothetically includes six families: Indo-European, Kartvelian, Afroasiatic, Uralic, Altaic, and Dravidian languages.
Key parameters of the Nostratic proto-language, established by comparativists (V. M. Illich-Svitych, A. B. Dolgopolsky, V. A. Dybo):
Illich-Svitych created a strict system of phonetic correspondences between families and an etymological dictionary containing over 700 common Nostratic morphemes – pronouns and grammatical markers. This is the most solid scientific approximation of what could be called the "proto-language" for most of Eurasia.
One reconstructed fragment in Proto-Nostratic, cited by Illich-Svitych, sounds like this:
ḲelHä weṭei ʕaḲun kähla / ḳaλai palhʌ=ḳʌ na wetä / śa da ʔa=ḳʌ ʔeja ʔälä / ja=ḳo pele ṭuba wete
Approximate translation: "Language is a ford across the river of time, / It leads us to the dwelling of those who have passed, / But he who fears deep water / Will not be able to come there."
1.3 What Science Rejects: Proto-World and Monogenesis
A crucial clarification: the hypothesis of a single world proto-language (Proto-World) is not a scientific consensus. As noted by baike.baidu.com, "the assumption of the existence of a single world proto-language is not shared by all scientists, including because language (theoretically) could have emerged more than once."
Most linguists adhere to one of two positions:
Agnostic position: The depth of linguistic reconstruction is fundamentally limited (no more than 15–20 thousand years due to irreversible erosion of linguistic material). We can say nothing definite about the language of the first sapiens people (200–300 thousand years ago).
Polygenesis: Language as a system of symbolic communication could have emerged independently in several human populations after their separation. Academic linguistics does not accept the thesis of a "single sacred language" given by God or aliens.
Furthermore, chronological frameworks are important: modern humans (Homo sapiens) have existed for at least 200–300 thousand years, while the depth of confident linguistic reconstruction is a maximum of 15 thousand years. A vast period of 185–285 thousand years of human history is completely inaccessible to the methods of comparative-historical linguistics.
1.4 Protolanguage and Paleolithic Hypotheses
In language evolution research, the term protolanguage is used – the initial form of open symbolic communication, a transitional stage from primate signaling systems to full-fledged language with grammar. Researchers agree that there was no "single moment" or "single mutation" that gave rise to language; the process was gradual and likely involved gestural and vocal components.
The hypothesis of an ancient lexical core (so-called "global etymologies"), proposed by M. Ruhlen and J. Bengtson, faces sharp criticism in academic circles for methodological errors and a lack of regular phonetic correspondences.
Thus, the scientific consensus is this: we can confidently reconstruct proto-languages for individual families and (with less certainty) for macrofamilies like Nostratic, but the idea of a single "world proto-language" remains a speculative hypothesis, not a proven fact.
2. Spiritual-Psychological Aspect: Magic of the Letter vs. Energy of the Image
Vseyasvetnaya Gramota: The Psychology of Ontological Anxiety
For a VG adherent, the surrounding world is in a state of deep degradation, and the cause is the corruption of language. Psychologically, this creates a high level of anxiety, which is relieved through strict rituals of linguistic orthopraxy:
The Letter is Corporeal: Each sign corresponds to a specific posture ("corporeal poetics"). The person literally writes the letter with their body, synchronizing their bioenergetic rhythms with the divine archetype.
Materialization of Thought: Here, the word is not a nomination but an act of creation. The fear of "meaningless speech" (profanity) has not a moral but an ontological basis: destructive speech literally disintegrates the fabric of reality.
Hierarchy of Knowledge: A strict vertical line – the supreme god Ra, the prophet Pushkin, the teacher-mentor as the bearer of sacred knowledge. Such a system is psychologically ideal for the authoritarian personality seeking absolute truth and ready to submit to the bearer of "secret knowledge."
As researcher Karina Povstyeva notes, VG is characterized by the strategy of "appropriating for the poet the functions performed by followers: the struggle for truth, prophetic activity, and possession of true knowledge." Pushkin becomes not just a poet, but an "initiate" into Vseyasvetnaya Gramota, his texts being encrypted messages.
Channeling of Irina Podzorova: The Psychology of Relational Dynamics
Here, language is a tool, not a goal. The psychological emphasis shifts to the quality of the contactee's consciousness itself. In one session, MidgasKaus (curator from planet Esler) directly explains this to Alla, a psychologist and doctor of cultural studies:
Irina (transmitting MidgasKaus): "The ability to translate depends not only on the chip or experience. It also depends on the content of the contactee's own consciousness, their volume of knowledge, their general cultural, scientific, and ideological level. Because the relay of the curator's knowledge always goes through the contactee's individual lexicon" [cassiopaea transcript].
MidgasKaus: "There should be no rigid attitudes in the mind that cut off the curator's programs and ideas that do not fit the attitudes. <...> Concepts can exist, but they should not be rigid. There is such a concept in your psychology. You, as a psychologist, undoubtedly know about it. It's called 'flexibility of thinking'" [cassiopaea transcript].
Key psychological characteristics of this system:
Flexibility of mind as a condition for channel purity: the fewer rigid mental constructs, the more accurate the transmission.
Emotional coloring as a catalyst: "Spiritual vibrations are the energy of a person's Soul. They depend on the feelings and thoughts invested in those words" [cassiopaea transcript]. Even the extraterrestrial teacher insists on interest and joy as mnemonic techniques: "Interest is positively emotionally colored information" [cassiopaea transcript].
Emphasis on art and imagery: Singing, metaphor, and the "science of imagery" are more important than the precise sign. MidgasKaus notes with surprise that this is not taught on Earth: "I was surprised when Irina said that you don't study this. How can you then understand artistic, and especially religious, works? They are saturated with images" [cassiopaea transcript].
Conclusion: If VG offers magical realism (the letter acts on the world independently of consciousness), then Podzorova's system offers psychological idealism (the contactee's consciousness and emotions determine what the word will be and how it will act).
3. Linguistic Aspect: Origin and Structure of the Sign
This is the central point of divergence between the two teachings. Below is a comparative table, followed by a detailed analysis of each position.
Comparative Table of Linguistic Representations
3.1 Vseyasvetnaya Gramota: The Victory of Writing over Sound
For VG, the written sign is primary in relation to sound and even to matter. The followers themselves formulate this radically:
"The letter on a plane projects the process of materialization, i.e., the creation of matter. We say, remember, the world is material [...], consequently, we are engaged in magic" – from a seminar "Multidimensional Writing" (August 20, 2019) [Wikipedia, VG].
The essence of the teaching, as explained by adherents, is that "ordinary people read the letters of any alphabet as 'flat,' whereas in reality these letters... are not 'flat,' but spatially defined, as if three-dimensional projections onto a plane." Each letter is a diagram of the movement of light, the vortex flows that form matter.
In the "Bukovnik" (or "Letter Book") – the main doctrinal text of the movement – it is stated:
"Everything around, and the notches on birch trees, and the forms of scales, flowers, the legs of insects and other living creatures, as well as the rainbow, halo, and other light formations reflect the letters, syllables, and even the words of the Universal Alphabet" (VG Bulletin No. 130) [Wikipedia].
Of the total number of signs – 147 – only one is considered negative: the letter zelo, resembling the Latin S. According to the Vseyasvetniks, it "symbolizes a snake, a sunset without a subsequent sunrise" and is present in words denoting evil [Wikipedia].
3.2 Podzorova's Channeling: Syllabic Proto-language and the Multiplicity of Linguogenesis
The teaching transmitted through Irina Podzorova offers a significantly more complex and detailed picture of the origin of languages. In one key session, MidgasKaus unfolds an entire historiosophy of language before Alla and the listeners:
Origin of Writing from Plasmoids:
Alla: "Pictograms are not yet a proto-language... Why did the plasmoids transmit these dashes? Runes are indeed dashes, sticks. Why not images, but symbols?"
Irina (transmitting MidgasKaus): "They transmitted images too. It's just that the mind of those contactees themselves translated the images into dashes to remember them better. <...> Plasmoids of the Sun named Ra came to them. And they heard it as 'ra.' And then they thought about what dashes to use to denote this combination of sounds 'r' and 'a'" [cassiopaea transcript].
Proto-language Before the Tower of Babel:
MidgasKaus describes the state of languages before the catastrophe 12,000 years ago:
"Before the war 12,000 years ago, in most territories of the single continent, the tribes living there used languages derived from simplified Tumesoute, which was given to the first humans by your creators. <...> Since they lived far apart, isolated, their languages began to differ from each other. Many new words appeared that were not in that simplified Tumesoute" [cassiopaea transcript].
Division of Languages and Races After the Tower of Babel:
The most interesting detail is the connection between linguistic diversity and deliberate genetic intervention:
Irina: "From that moment, the division of languages began. Because the creators: the Burhadts and Tumesoutts, descended to these people and told them it was too early for them to visit space. <...> Then mini-genetic mutations were carried out to settle these people in different geographical and ecological zones. And as a result, they acquired different skin colors, different skull structures, faces, hair colors. <...> Each of these groups, from which modern peoples later developed, was given the language of different planets" [cassiopaea transcript].
Specific Distribution of Languages by Planetary Sources:
Chinese and Japanese (common ancestor) – simplified language of Sho-Khariki, hence the abundance of sibilants.
Slavs – simplified Shimor.
Celts and European peoples – simplified Burhad.
Semitic tribes – simplified Tumesoute.
Sacred Function of the Syllabic Proto-language:
In response to Alla's question about whether syllabic writing was artificially created for some purpose, MidgasKaus replies:
"Researchers working on Earth at that time gathered information suggesting that this was done so that priestly castes could communicate with each other without initiating other people into their teachings. Also, they communicated with plasmoid civilizations using syllables. It is much easier for plasmoids to communicate this way" [cassiopaea transcript].
Meaningful Load of Syntax:
Unlike VG, where meaning is contained in the form of the letter, here the emphasis shifts to grammatical constructions:
Alla: "There is an assumption among our philologists that not only letters, syllables, words carry a meaningful load, but also syntax. <...> In English, the words 'I have' are often used. We have an assumption that this reinforces a materialistic, possessive position."
Irina (MidgasKaus): "This rather affects the associations of the person using this speech. And the associations of a child learning this speech. This speech, being embedded in their subconscious and their lexicon, subsequently influences their worldview" [cassiopaea transcript].
Key difference between the two esoteric systems: VG insists on mono-linguogenesis (one sacred language giving rise to all others through simplification), while Podzorova's system proposes poly-linguogenesis (different races received different languages from different extraterrestrial civilizations, and this division was a deliberate pedagogical act for the settlement of humanity and overcoming xenophobia). VG offers linguistic universalism with a center in the Slavs. Podzorova offers linguistic pluralism, justifying the division of peoples as part of a divine/extraterrestrial plan.
4. Historiosophical Aspect: The Golden Age and the Apocalypse
Both systems are deeply eschatological, but they see the root of evil, the point of no return, and the path to salvation differently.
Vseyasvetnaya Gramota: The Tragedy of the Entropy of Writing
For VG, human history is an irreversible entropy of sacred writing. Every simplification of the script (from ancient vyaz' to Peter the Great's civil script, from 147 letters to the 33 letters of the modern Russian alphabet) is a metaphysical blow to the noosphere, a severing of the connection between man and the divine plan.
The enemy here is concrete: "democracy" (VG bulletins quote John of Kronstadt: "In heaven there is a kingdom, in hell there is democracy"), the "Americanization" of language, and, according to many followers, "the Jews" orchestrating the degradation of writing [Wikipedia]. Salvation lies in returning to the full set of 147 letters, in creating the "complete man"-priest who can read the world as an open book of divine archetypes.
This is a restorationist utopia, turned towards the past: the ideal lies not in the future, but in a lost Golden Age that must be restored.
Podzorova's Channeling: The Optimism of a Pedagogical Experiment
Here, history looks fundamentally different – as a controlled evolutionary experiment.
Irina (MidgasKaus): "The first goal was for them to adapt to living in different climatic zones, and the second was for them to learn to contact each other, overcoming xenophobia within themselves" [cassiopaea transcript].
The "division of languages" (the biblical story of the Tower of Babel) is reinterpreted: it is not a punishment for pride, but a deliberate action by the Creators to stimulate humanity towards settlement and development. The degradation of syntax and the impoverishment of imagery ("we now have computers, and speech is becoming simple, for messaging, to write faster") is not a catastrophe, but a challenge that humanity can overcome if it returns to imaginative thinking and the "science of imagery."
This is evolutionary esotericism (or even eschatological optimism): the present may be imperfect, but the future is open to positive change through the expansion of consciousness.
5. Cultural Aspect: Sacralization of Literature vs. Science of Imagery
For VG, culture is a canon, a closed list of sacred texts subject to hermeneutic decoding. Pushkin is a prophet. Ruslan and Ludmila ("By the Lukomorye stands a green oak...") is not a poem, but an encrypted teaching of VG. According to the Vseyasvetniks, Ruslan and Ludmila "depicts a real world, cleansed of all that is bad, which a person can enter by mastering the 'correct' meaning of each fairy-tale element."
As Karina Povstyeva writes, "adherents characterize Pushkin primarily as an 'initiate' into Vseyasvetnaya Gramota, as well as a prophet and fighter for truth. Thus, the Vseyasvetniks attribute to Pushkin the same functions they claim for themselves." Brodsky, Voznesensky, and Vysotsky are declared "anti-Pushkins," heretics "politicizing and spoiling sacred themes" [Wikipedia].
The fairy tale "Kolobok" (Little Round Bun) turns out to be a textbook on the geometry of the soul, and Baba Yaga is not an evil witch, but a "bearer of genealogical knowledge" helping children return to the origins of the world [Wikipedia].
For Podzorova's channeling, culture is a dynamic, living process. MidgasKaus notes with surprise and concern that there is no "science of imagery" in Earth's schools:
MidgasKaus: "I was surprised when Irina said that you don't study this. How can you then understand artistic, and especially religious, works? They are saturated with images" [cassiopaea transcript].
On the planet Esler, according to the curator, there are compulsory subjects "Psychology of the Spirit," "Psychology of Family Relations," and also the "Science of Imagery," where children are taught to understand what images songs and paintings carry, how these images affect the noosphere, and how to raise vibrations using properly selected images [cassiopaea transcript].
Key difference: VG cultivates esoteric literary criticism (canonized texts of the past as the sole source of truth). Podzorova cultivates esoteric pedagogy (living creativity, analysis of images in current culture, education through art).
6. Religious Studies Aspect: Russian Kabbalah vs. Gnostic UFOlogical Syncretism
"VseiaSvetnaia Gramota" as a National Kabbalah
As researcher Svetlana Tambovtseva rightly notes, VG (VseiaSvetnaia Gramota) is in many ways a Russian national Kabbalah [Wikipedia]. The parallels are obvious:
Instead of Jewish sefirot — Slavic letter-archetypes. Instead of 22 paths — 147 signs. The names of God are replaced by acronyms in Cyrillic (VsyeYaSVET, where VSE means "everything," YA means "I am," SVET means "light"). Even the practice of Imyaslavie (Onomatodoxy) — venerating the name of God as God Himself — was borrowed from the Orthodox Hesychast tradition, although it was banned by the Russian Orthodox Church in 1913 [Wikipedia].
Podzorova's Channeling: Gnostic UFOlogical Syncretism
The system transmitted by Irina Podzorova represents a Gnostic UFOlogical syncretism with the following features:
Absence of a single supreme God. There are many "Creators" (Burhadts, Tumesouts), plasmoid entities (including the solar deity Ra), a hierarchy of the Spiritual World, and alien curators like MidgasKaus.
Reinterpretation of world religions. All key religious figures are declared to be contactees. As critics note, according to the project's doctrine, "Muhammad the prophet — he is also a contactee... Jesus is also a contactee... Christ himself... is located on the planet Burhat."
Psychology of the Spirit as a central subject. Instead of dogmatic theology — esoteric psychology that studies the structures of the Spirit, the mechanisms of emotion emergence, and methods for working with them.
No concept of sin. There are "rigid mental constructs" that hinder contact. Salvation is not in redemption, but in expanding consciousness and achieving "mental flexibility."
7. A Critical View: On Both Teachings from the Position of Scientific Rationality
Despite the premise of the "reality of contact" adopted in this essay, it is impossible to ignore the fact that both teachings are subject to criticism from academic science.
Conclusion: Two Answers to the Challenge of Modernity
Both teachings — "VseiaSvetnaia Gramota" and the "Cassiopeia" channeling — are false from the perspective of materialistic science. But as cultural and psychological phenomena, they describe the same crisis of modernity: the loss of a sense of connection between word and thing, between sign and reality.
In an era when language has become a tool of propaganda, advertising, and postmodern play with signifiers without signifieds, people are seeking a way out. The two teachings examined offer two opposing solutions:
"VseiaSvetnaia Gramota" offers an archaic, closed solution: to seal oneself in a glass sphere of 147 sacred letters, to eradicate all foreign borrowings from speech (xenophobia as linguistic policy), to worship the alphabet as an icon, and Pushkin as a prophet. Here, the Word is a Fortress and a Prison.
Irina Podzorova's channeling offers a meditative, open solution: to make one's own mind flexible, to unlearn the fear of the Other (be it an alien, a person of another race, or a speaker of another language), to sing, to use imagery, to rejoice and be interested in the world to raise one's "vibrations." Here, the Word is a Bridge and a Road.
The first path is turned towards the past, towards a lost Golden Age of a single sacred alphabet. The second is turned towards the future, towards a galactic community where different races and languages are not a curse, but a pedagogical tool of evolution.
The scientific consensus, as we have seen, does not confirm either of these narratives. Languages have emerged, changed, and disappeared over hundreds of thousands of years of human history. Nostratic reconstruction gives us a vague and fragmentary image of the linguistic state of 10–15 thousand years ago — but this is merely a probabilistic model, not a record of divine revelation or alien message.
Nevertheless, the very fact of the existence and popularity of these teachings is valuable material for anthropologists, religious studies scholars, and culturologists. They show how deeply rooted the need for the sacralization of language is in the human psyche, the search for an "absolute alphabet," the belief that words can not only describe reality but also create it.
And in this, perhaps, lies the main paradox: denied by academic science, these esoteric linguistic systems turn out to be much closer to the magical thinking of the ancients than to the cold rationality of modern linguistics. But it is precisely this archaic, deep-seated need that ensures their life in the souls of thousands of people — regardless of whether the contact with aliens is real or merely the voice of the collective unconscious, disguised as a cosmic message.
Bibliography
Aitamurto, K. (2016). Paganism, Traditionalism, Nationalism: Narratives of Russian Rodnoverie. Routledge.
Napolskikh, V. V. (2018). On issues of researching the ancient prehistory of Northern Eurasia (Nostratic macrofamily of languages). Journal "Ethnography".
Dybo, A. V. Nostratic languages. Great Russian Encyclopedia.
Psychological analysis of the "Cassiopeia" phenomenon. B17.ru.
VseiaSvetnaia Gramota. Wikipedia.
Transcript of the channeling session "History of Earth's Languages." Cassiopeia.center, 05/08/2023.
Povstyeva, K. Yu. (2020). Esoteric Appropriation of Texts of Russian Classical Literature. HSE.
Tambovtseva, S. (2019). 'VseiaSvetnaia Gramota': Kabbalistic Hermeneutics and Utopian Comparative Studies. State, Religion and Church.
https://blog.cassiopeia.center/istoriya-yazykov-zemli-poslaniya-vnezemnyh-civiliz
Cassiopeia #323 History of Earth's Languages. Messages of Extraterrestrial Civilizations: How to Communicate with Aliens? Linguist
00:22 Introduction of participants.
Irina: Hello, dear friends! My name is Irina Podzorova. I am a contactee with extraterrestrial civilizations. Today, next to me are my curator, a specialist in biology, psychology, and extraterrestrial life, MidgasKaus from the planet Esler, and Alla. Hello, Alla!
Alla: Good afternoon! I am a representative of science, a psychologist, and Doctor of Cultural Studies. I want to ask various questions. Since I am a linguoculturologist, I would like to ask some questions about linguistics. But there will be other questions too.
01:00 Communication between representatives of different civilizations.
Alla: My first question: In the Interstellar Union, there are many languages. How do representatives of different civilizations communicate with each other?
Irina: Representatives of different civilizations communicate with each other using automatic translators, which are part of the equipment on spaceships, as well as special space suits.
Some enthusiasts learn galactic languages on their planets. But most often, communication goes through translators that can translate the interlocutor's words by voice. Moreover, there are settings so that the translator's voice matches the voice of the speaker.
Alla: Wow!
01:51 MidgasKaus's communication with Irina.
Alla: And Mid, when he communicates with you, does he also communicate through a translator? Or does he know Russian?
Irina: (MidgasKaus) I studied Russian, but right now I am speaking mentally. Knowledge of languages is not required there. There are thought-forms.
Alla: It turns out, if someone goes into the Astral, as the Pleiadians say they gather in the Astral, no languages are needed there at all. Communication there is through thought-forms.
Irina: Yes.
02:22 Communication in the Astral.
Irina: (MidgasKaus) Irina communicates through the Astral even with plasmoids who are seeing earthlings for the first time. She still understands them and translates, naturally, through her own level of understanding, her own lexicon, and so on.
She is good at conveying images because, besides the chips, she also has extensive experience interacting with different types of civilizations, including in the Astral.
02:47 The influence of the contactee's development level on the transmitted information.
Alla: Are they taught to translate? Or is it a natural ability that a person has?
Irina: (MidgasKaus) I will tell you as a specialist in contacts with extraterrestrial civilizations. The ability to translate depends not only on the chip or experience. It also depends on the content of the contactee's own consciousness, the volume of their knowledge, their general cultural, scientific, and worldview level. Because the relay of the curator's knowledge always goes through the contactee's individual lexicon.
Alla: Therefore, the transmission of the same thought can be different for different contactees?
Irina: (MidgasKaus) Yes. Also important here is the contactee's ability to mentally relax and tune into the curator's mental flow. This requires openness, trust, and purity of heart.
There should be no rigid beliefs in the mind that cut off the curator's programs and ideas that do not fit those beliefs.
Alla: So, you have to be empty yourself, without any of your own concepts? Then you will hear?
Irina: (MidgasKaus) Concepts can exist, but they should not be rigid. There is a concept in your psychology, which you as a psychologist undoubtedly know about. It is called "flexibility of thinking."
A contactee who possesses perfect transmission of the curator's knowledge must possess this. The greater the flexibility of the contactee's mind, the more accurately they will transmit the curator's knowledge. The less flexibility of mind, the more rigid their mental constructs, the more of their own attitude and coloring they will put into the contact.
05:07 The curator's work with the contactee's consciousness.
Alla: Another question. When Ira was doing translations, there was something like, "I will now look in the contactee's consciousness for a suitable image." It turns out that the one who enters the consciousness also sees something there and searches?
Irina: (MidgasKaus) Yes. They search the mental field for a suitable image or word that is in the contactee's memory and that can more accurately convey their thought. I have heard several times from entities that contacted Irina, especially from the Spiritual World and incarnated ones, that the language of earthlings is very poor. Not specifically Irina's, but even from those who contacted other contactees, that the language of earthlings is very poor for conveying these concepts.
Alla: When Irina speaks, sometimes you can see that she doesn't know that word. For example, I remember "inhibitors." I remember Ira: "What is that?" Where does the word come from here?
Irina: (MidgasKaus) I already said that it comes from the content of the contactee's memory. She may not remember the meaning of all these words. This person has read and studied various literature. It is quite possible that this word was stored in memory. And, naturally, we use what is available.
If she herself doesn't know about it, hasn't specifically studied, say, medicine or biology, she can ask again.
Alla: It's clear that we have much more stored in our memory.
06:58 Memory.
Alla: Then, regarding memory, by the way. When I listen to conferences, I am amazed at your memory. Mid, for instance, spoke about the Bible. He quoted the Torah. And when asked if he had specifically studied it, he said, "No, in school." That seems incredible to me. I prepare for each lecture and re-read things because I forget.
The question arises: do you have a special memory? Or do we have the same one, but we just don't know how to use it?
Irina: (Mid speaks). When I am asked a question I haven't studied or don't remember, I say so, that I don't remember it. But everything related to the Torah and the Bible in general is part of the Interstellar Union's data on Earth.
I studied this data especially thoroughly because I was preparing for contacts with earthlings. That's firstly. And secondly, it was my personal interest because I was interested in Earth's history even before I decided to become a specialist in contacts with you.
Alla: I see. Such an interest. But still, we have a problem: we forget a great deal. Words are indeed in memory, but they are somewhere deep. And you can't pull them out. The same goes for related information. You read it, you know it. Students suffer during exams because they seem to have read everything but forgot it.
08:31 Development and use of memory on Esler.
Alla: Do you have any developments? How is it with your memory? Do you remember better than us? Or do you remember the same way?
Irina: (MidgasKaus) Memory is improved starting from school age, by the education system itself. The fact is, we do not load into our memory information that might, for example, relate to specialized knowledge of mathematics, algebra, chemistry, and so on. Everything that machines can calculate.
We pay more attention to the study of natural sciences, the Spiritual World, plasmoid worlds, social sciences, space, and so on. We direct our memory not to remembering terms and formulas, but to images. And this develops memory.
Alla: Do you have any memory development techniques?
Irina: (MidgasKaus) Yes. We have special teaching methods where the teacher maintains a high-vibrational emotional background among the students: a feeling of joy, inspiration, enthusiasm, a desire to learn new things. And this positive emotional background improves memory because positively charged emotional images are stored in memory in brighter forms.
Alla: Essentially, what is interesting, you remember. And what is not interesting, you forget. It turns out that way, you could say.
Irina: (MidgasKaus) Yes. Interest is information that is positively emotionally colored.
10:30 Proto-language before the war 12,000 years ago. The Tower of Babel. Division of humanity into races. Origin of languages.
Alla: From Irina's messages, it is also known that earlier the language was syllabic. In the sense that syllables that make up a word were meaningful. Is this the proto-language that existed before the war? Was it artificially created or natural? Where did such a language itself come from?
Irina: (MidgasKaus) The fact is, before the war 12,000 years ago, in most territories of the single continent, the tribes that lived there used languages derived from simplified Tumesout, which was given to the first people by your creators.
People dispersed to different sides. He is showing me now that the continent was large, on the territory of modern Australia. Antarctica was also there on the edge. It wasn't an island separated by an ocean; it was connected to the mainland.
Alla: Was it the Proto-Tumesout language?
Irina: (MidgasKaus) Yes. It was simplified Tumesout. But people dispersed to different places on this continent. And they built large cities and conglomerates of cities, mainly on the coast of this single ocean.
Alla: And everyone spoke the same language?
Irina: (MidgasKaus) Since they lived far apart, isolated, their languages began to differ from each other. Many new words appeared that were not in that simplified Tumesout. The simplified Tumesout words also changed. Language is a dynamic structure; it changes.
Alla: Of course.
Irina: (MidgasKaus) But the proto-language was not formed from Tumesout, but from syllables.
First, runes appeared. They were not only Scandinavian and Slavic. Runes were practically all over the Earth.
Alla: Runes are a form of writing. Not a form of communication.
Irina: (MidgasKaus) Each rune denoted a specific concept. Then that concept began to be denoted by a syllable.
Alla: So, before the war, there was a simplified Tumesout language. Everyone dispersed to different places. The language began to change. Then the war. Part of the people were evacuated. And those who returned continued to speak the simplified Tumesout?
Irina: (MidgasKaus) A little less than a thousand years after the war, the first people tried to build the first ship to reach the moon. But it was not perfect. This entered your mythology under the name of the Tower of Babel.
Alla: I see.
Irina: (MidgasKaus) From this point, the division of languages began. Because the creators: Burhadts and Tumesouts, descended to these people and said that it was too early for them to visit space. They must first arrange the entire Earth. "First, take care of Earth."
The people said, "How can we take care of Earth if it's too big and there are too few of us?" They were answered, "If you settle across different continents, which have already separated, this process will go faster for you."
The people agreed to settle. Then mini-genetic mutations were carried out to settle these people in different geographical and ecological zones. And as a result, they acquired different skin colors, different skull structures, faces, and hair colors.
The first goal was for them to adapt to living in different climatic zones, and the second was for them to learn to contact each other, overcoming xenophobia within themselves.
Each of these groups, from which modern peoples later developed, was given a language from different planets. For example, the ancestors of the Chinese, and later the Japanese (they had a common ancestor), were given a simplified language of Sho-Khariki. That's why they have more sibilants – "chan," "shin."
Alla: I see! And the Slavic language?
Irina: (MidgasKaus) The Slavic language is simplified Shimmor. Shimmorian – Slavic tribes.
Everything related to Celts, to European peoples, was simplified Burhadts. Simplified Tumesout remained with the Semitic tribes.
16:11 Syllabic Proto-language. The meaning of the syllabic proto-language for priests.
Alla: Do the Tumesout and Burhadts languages have syllabic meaning, i.e., does each syllable have a meaning?
Irina: (MidgasKaus) No. They simply had words. And then they themselves began to break them down into syllables.
Alla: They don't have that? Was it done like that with us, as if specially modeled? Was it some kind of modeling?
Irina: (MidgasKaus) The syllabic language began to appear later. Approximately 7–7.5 thousand years ago, maybe 10 thousand years ago, the first structures of the syllabic proto-language appeared.
Alla: And why was this done? Was it done artificially? What is the significance?
Irina: (MidgasKaus) Researchers who worked on Earth at that time gathered information that allows us to conclude that this was done so that the priestly classes could communicate among themselves without initiating other people into their teachings.
And they also communicated with plasmoid civilizations using syllables. It is much easier for plasmoids to communicate this way.
Alla: I see. Essentially, it was such a shamanic, even sacred, if you will, purpose.
Irina: (MidgasKaus) For them, anyone who performs rituals, even if he dances with a tambourine, is in any case a priest. Because they take information about religious studies from the contactee's consciousness, including mine.
18:09 Pictograms and runes. The meaning of the syllable "Ra".
Alla: I see. It's a special practice for communicating with plasmoids.
Irina: (MidgasKaus) Yes, so they began to take some syllable, began to depict it, and not just speak in a simplified language. At first, there was no writing. The pre-literate period is known in your history. It's called "prehistoric." Then, so-called pictograms began to appear, denoting people or objects.
Alla: Yes, I've seen them. We have many such places in Russia, not just one.
Irina: (MidgasKaus) Pictograms are not yet a proto-language. They just denoted some word of the ordinary language of that tribe. Then runes began to appear. The knowledge that plasmoids transmitted to them, they transmitted with signs. The sign was fixed in their mind as several dashes. And these several dashes made up a rune.
Alla: Why did the plasmoids transmit these dashes? Runes are indeed dashes, sticks. Why not images, but symbols?
Irina: (MidgasKaus) They also transmitted images. It's just that the mind of these contactees themselves translated the images into dashes to remember them better.
Alla: Essentially, writing was born to somehow communicate with plasmoids.
Irina: (MidgasKaus) Yes. Then these little letters, these runes, began to denote ordinary words that were in the language. And within the priestly classes, syllabic languages were born.
How were they born? For example, plasmoids of the Sun named Ra came to them. And they heard this as "ra". And then they thought about what dashes to use to denote this combination of sounds "r" and "a". If you see how the letter "r" (Russian 'Р') is denoted in different runic alphabets and modern alphabets, you will see some figure resembling a hatchet. It can have one or two handles.
What did this particular sign mean? This sign denoted an ancient tool used to cut down forests. Why was this particular sound depicted with it? Because the sound "r" began to mean "division," "separation," "to separate," "to cut into parts." It began to be represented by a hatchet.
If you look at "a", it had a very diverse outline in different alphabets. The uppercase "a" and lowercase "a" differed greatly.
If we look at the original Phoenician alphabet, we see something like the head of an ox.
Alla: So, syllabic language was not only in Russian, but in all languages? Can we find it in English and French as well? Or is it present in some languages but not others?
Irina: (MidgasKaus) English, French, Danish, Greek, Hebrew – they all developed later from a common root.
Alla: Yes. Indo-European roots.
Irina: (MidgasKaus) The letter "a" originally looked like the head of an ox. The ox was not just an animal. The ox in ancient cultures had the meaning of some kind of power, energy.
Alla: I see, he's powerful.
Irina: (MidgasKaus) Yes. And moreover, "a" denoted "space," "the power of space," the energy invested in it. I'm speaking generally. So, the combination of the two sounds "r" and "a" meant the energy of space that divides, that separates light from darkness in this case. And that is the Sun. When it rises, it separates.
Alla: Languages are changing now. Does the basis remain? Or does it begin to disappear? New words appear. Does this basis remain? Does it have any independent meaning? We don't know these meanings.
Irina: (MidgasKaus) To give a name to a phenomenon or object in modern life, people use the same letters, the same sounds.
Alla: Yes.
Irina: (MidgasKaus) But what meaning they put into them needs an example. Because there are different laws of word formation in different languages. The possibilities of word formation are especially rich, as far as I have studied, in the Russian language.
24:37 Meaning and meanings of new words.
Alla: Yes, we really have many different ways to create a word.
Irina: (MidgasKaus) It happens that the creator of a new word intuitively feels the meaning of the syllables, perhaps it is one of the ancient incarnated priests or plasmoids. And puts together a similar meaning from them.
To see what this word might mean in the ancient language, you need to break the word into syllables and letters and see what it meant. Sometimes it describes it exactly, sometimes not quite.
Alla: So, it is partially lost, but something remains on an intuitive level, but it's impossible to use. On the other hand, if it matches, does it raise the vibration of the word? What happens if the meaning of the word matches the image attached to it?
Irina: (MidgasKaus) The thing is, in different regions of the already divided continent, several types of proto-languages were formed. In each tribe, one syllable had a meaning that did not match the meaning of a syllable from another tribe.
26:18 Raising vibrations from the combination of certain syllables.
Alla: I see. Everyone went in different directions. It can be said that the combination of some syllables raises vibrations? Are there any studies? For example, "Ra" – the Sun. Or does it depend on how you say it, with what thought? Does it not have meaning in itself?
Irina: (MidgasKaus) Spiritual vibrations are the energy of a person's Soul. There are astral, mental vibrations. They depend on the feelings and thoughts invested in these words.
Alla: Can a person invest something in it? Does it not have meaning in itself?
Irina: (MidgasKaus) I know about your scientists' research on the influence of different words on water vibrations.
Alla: Praying, for example. But that's prayer.
Irina: (MidgasKaus) If they simply say positive words: "I am grateful," "thank you," "I love you," not necessarily a prayer. But positive words that evoke positive associations in the speaker.
These positive associations cause a rise of positive emotions in their Soul. And these emotions then charge the space, including the water near which the person speaks, with positive energies.
And if this person says negative words? (Irina, addressing MidgasKaus) I understand you, no need for examples.
Alla: I understand this. The emotion with which we speak charges the water. If a robot utters these words without emotion, nothing will happen. It will just be empty. But when I read "I am grateful," I feel gratitude in my Soul.
Irina: (MidgasKaus) If a robot says it in the presence of a person who hears and understands the word, then that person's vibrations will also rise from these words. And they can charge the water.
Alla: And if there is no person? The water itself will not be charged. Because there won't be that emotional experience of the word.
Irina: (MidgasKaus) Yes.
29:01 The semantic load of syntax.
Alla: There are assumptions among our philologists that not only letters, syllables, words carry semantic load, but also syntax. Do you have any research on this topic?
Irina: (MidgasKaus) Syntax is the laws of sentence construction, as I understand it.
Alla: Yes. The laws of sentence construction. For example, in our language, we rarely use the word "to have" (imet'), while in English they often use "I have." Not "I have a dog," but "I have a dog, a house." Even if I have a deed for this house, it still "exists." And in English, "I have." There is an assumption that this reinforces a materialistic position. A possessive one. Everything for me.
Irina: He is smiling now. (MidgasKaus) This affects rather the associations of the person using this speech. And the associations of the child learning this speech. This speech, being embedded in his subconscious and his lexicon, then influences his worldview.
For example, lines from a famous song, just listen to how disharmonious it would be for your ear. "Everyone wants to love: the soldier and the sailor. Everyone wants to have both a fiancée and a friend."
Alla: Yes.
Irina: (MidgasKaus) Does it hurt your ear?
Alla: "To have a fiancée and a friend." Yes.
Irina: (MidgasKaus) You imagined that having a fiancée and a friend means, like, deceiving them.
Alla: Like appropriating them. The fiancée and friend are separate individuals. They are not my personal belongings. And I, as if, am appropriating them.
Irina: (MidgasKaus) To have. That is, the word "to have" denotes not only that something belongs to me. For many Russian people, this word denotes "at someone else's expense."
Alla: Yes, that too. The word "to have" (imet') is polysemous in our language. We also have a sexual meaning. "If I had a horse, that would be a thing, if the horse had me, I'd probably die." We have such meanings too.
Irina: (MidgasKaus) That is, the word "to have" means to use something for pleasure or benefit but without thinking about the partner. And this shade of meaning arises precisely because sexual intercourse is often used to satisfy one's own needs without thinking about the partner.
32:30 Meanings of the words "rich" and "money".
Alla: Yes. So it turns out that the word "to have" is very common in language, as in English, which sets certain mental frameworks? That is, we treat the world more materialistically. That could be the conclusion? It's shameful to be rich, conditionally speaking. That existed in our culture for a long time.
Irina: (MidgasKaus) This has some significance, not fundamental, but still does. For example, the word "rich" (bogatyy) is associated in your language with the word "God" (Bog). This is not accidental. In ancient times, people who spoke the Slavic language, from which these words were brought into Russian, called only those who were rich in spiritual knowledge "rich."
Alla: And then, apparently, this transferred to money. And people began to treat it badly because there is no God in money. Conditionally speaking. God is in the Spirit.
Irina: (MidgasKaus) Yes. And what does it have to do with the fact that the word "money" (dengi) sounds similar to the word "day" (den')?
Alla: And what does that mean then?
Irina: (MidgasKaus) Perhaps you have heard such a sign that money can be transferred to another or taken away only during the day?
Alla: Yes, I've heard that you can't give money at night. And we even have a sign that if you give money to someone, you put it on the nightstand. Or somewhere, so that you don't give it hand-to-hand.
Irina: (MidgasKaus) Because for a long period of human history, money was made of gold. And gold always denoted the vibration of the Sun, which shines during the day. The similar sound of the words "money" and "day."
Alla: I see. And hence the signs, which nowadays no longer relate to money because we are not transferring gold but paper.
Irina: (MidgasKaus) For a long time, it was believed that at night, the Sun goes underground and exists there. And a dark monster, usually the ocean, temporarily swallows it. And so that the monster wouldn't swallow the money like the Sun, it was forbidden to show it at night.
35:24 Syntax in extraterrestrial civilizations.
Alla: That's the meaning! Interesting.
One more question: our languages are on a path of simplification. Syntax is becoming simpler. We are losing some syntactic subtleties. It's not fast, but it's happening. Are their languages stable? I don't mean vocabulary. That always changes. But does their syntax change or not?
Irina: (MidgasKaus) Yes, of course, it is dynamic. New words quickly appear, new connections between words. And this happens even much faster than on Earth because we contact a large number of other civilizations. And their names, their words, their lexicon can also partially pass into ours. Exchange happens.
Moreover, in many of our Galactic languages, there are also different genders of words. Why did you call them exactly "masculine," "feminine" based on the names of the sexes?
Alla: We have a neuter gender.
Irina: (MidgasKaus) You didn't call them "a" and "b," for example. "First" and "second." You could call one type of word "solar" and this one "lunar." But why exactly man and woman? Because it reflects an understanding that in every object, since nouns are primarily denoted, two energies are embedded. Either their different presence, or more of one, less of the other. This also reflects an understanding, coming, by the way, also from plasmoids.
And these energies were divided into plus and minus. And one was called masculine, the second – feminine. This is all preserved in the Chinese understanding of yin-yang.
37:50 Neuter gender in language.
Alla: And where did the neuter gender come from?
Irina: (MidgasKaus) This is an object that contains an equal amount of energy, neutral, so to speak. Your division into plus and minus. We call this "polarity of thinking." This is preserved even in the teaching about the planetary structure of the atom.
There are plus, minus, and neutron – protons, electrons, and neutrons. That is masculine, feminine, neuter.
Alla: And neutral.
Irina: (MidgasKaus) Yes. See, you have trinity of thinking everywhere.
Alla: Father, Son, and Holy Spirit.
Irina: (MidgasKaus) I want to say that there is a deep philosophical and spiritual meaning in this fact. Because the word "God" in your language is masculine.
Alla: Yes.
Irina: (MidgasKaus) And the word "Spirit" is masculine. And, for example, the word "matter" is feminine. And the word "body" is neuter. This implies that Spirit enters matter, like a man marries a woman. And from this, a body is born, which contains both the energy of matter and the energy of Spirit.
39:28 Language on Esler.
Alla: Interesting! I would have never thought about that! Regarding speech. We now have computers, and speech is becoming simple, for quick texting. And this is reflected in communication. It is said that earlier speech was more elaborate. There were complex structures. It's as if we are becoming simpler. Does their speech change? How do they talk to each other? Elaborately? Compared to Russian, with bookish text, our bookish text is more complex.
Irina: (MidgasKaus) For example, on Esler, they speak in figurative language. There can be many synonyms for the same word.
Alla: Do you speak beautifully? Is there a culture of speech: to speak beautifully? Variedly, synonymously?
Irina: (MidgasKaus) Yes. For example, we have an understanding of how to call a person an "incarnated Spirit." Or to call a child "the Light of my Soul."
Alla: Such metaphorical language. This is somehow fading in our language. We used to have such things too, calling someone "my little swan." But now briefly. No "little swans."
Irina: (MidgasKaus) When people were compared to various animals – these are echoes of totemism. A person was attributed similarity to a totem for various purposes.
41:29 Musical directions on Esler. Teaching children to sing.
Alla: Yes. Totemism. I see. Now I have questions about music. Do you have a tradition of singing?
Irina: (MidgasKaus) Yes. We love songs very much. Because songs are a combination of poetic creativity with the creativity of composing beautiful sounds connected into a melody. There is the melody of the text and the melody of the music. And they should create a unique work that will generate in the Soul of the listeners the same images that were born in the Soul of the poet and composer.
Alla: Is there a tradition of gathering together and singing? Or do you have concerts, where everyone comes and sings? Or do friends gather and sing? Or both?
Irina: (MidgasKaus) We have concerts where everyone who wants gathers and sings in turn. Or there is a certain performance schedule for singers. And they also do what you call "tours" across the Galaxy.
Alla: And in schools, are children taught to sing?
Irina: (MidgasKaus) Of course. We pay attention to this. Because when a person sings, unlike when they recite a poem, they put more of their energies into it from the chakra of the spiritual heart and the chakra of creativity.
Alla: Is the voice developed? Is it natural or not? How is it for you? For example, are there voice development techniques for a person to become a singer? They say, "I want to be a singer." Here they listen to them and say, "No. You have no voice, goodbye." Is it the same for you?
Irina: (MidgasKaus) For us, it's not like that. We do not pay attention to the sound of the voice, but firstly, to the meaning of the work. And to the feelings that the singer expresses.
Alla: We have many different genres. For example: rock, pop, folk, bard songs. We can divide all songs into spiritual music, sung in temples, and secular music. Do you have any divisions? And what are they connected with? With texts, music? With the place where these songs are performed?
Irina: (MidgasKaus) The ones we have depend on the type of musical instruments or their combinations, and on the tempo of the singing itself. As for the songs performed – we have no division into spiritual and non-spiritual.
They can be about completely different things. About different experiences of heroes, about literary works, about historical periods, about some real-life incidents.
Alla: Do all of you know these songs well? We don't have songs that unite us. But there used to be. How about you? Are there any common songs, or is it also according to interests?
Irina: (MidgasKaus) You know, I followed the work of various singers before I started my work. On our planet, this is mostly done by women and children who are at home. And since I am almost constantly in contact with my contactees, I, of course, pay less attention to songs.
But they have, first of all, significance for the younger generation. There are many songs that cultivate in the Souls of children love, compassion, empathy, a desire to help, a striving for the stars, etc.
I remember coming to Irina and translating one of the songs into Russian as best I could. Only there was no rhyme. But I translated the meaning for her. She for some reason called this text too philosophical. But for us, it's a normal song.
46:18 Art critics on Esler. Content of the school curriculum on Esler.
Alla: For you, it's a kindergarten song, every child sings it. Do you have people who specialize in music as a scientific field? Are there such musicologists? What do they do? What is the subject of their analysis?
Irina: (MidgasKaus) We have art historians.
Alla: So, they look at how it all happened?
Irina: (MidgasKaus) We have art critics who study the influence of various works of art on humans, on the noosphere of the planet, on civilization as a whole.
Alla: Great. And, accordingly, can they say how to use music for spiritual purification of space and the planet? Could one, theoretically, turn to such?
Irina: (MidgasKaus) Of course, yes.
Alla: It seems to me that this is very important. And Mid said that through singing, one can raise people's vibrations.
Irina: (MidgasKaus) One can. Our art critics study different styles of versification, rhythms of melodies that could best convey bright ideas to the minds of listeners, even from different races.
Alla: See. That's what I want to learn. I have a question about this. If possible, I'm asking about it too. Can I also receive this knowledge?
Irina: (MidgasKaus) Yes, of course, you can receive this knowledge. With us, it is based on the imagery of thinking. We believe that any work of art (in this case, a song) also contains images. And in order to understand which images will lead to the Light, you need to have knowledge about the science of imagery. I asked Irina if they teach the science of imagery in your schools.
Alla: We don't have that. This is also knowledge that can be obtained from you and also used to raise vibrations.
Irina: I told him that we teach this partially. Because in literature lessons, we still write essays, describing different images.
Alla: We describe literary heroes, their characters. It's not exactly about images, but rather about heroes. But partially, of course, one can say something. But not to the extent they do, as I understand it.
Irina: (MidgasKaus) If you listen to a song, I know that you have music lessons.
Alla: Yes, of course. At school.
Irina: (MidgasKaus) For example, children have listened to some song. Exactly a song, not just music. A song in a language they understand. They listened to it performed by some singer. Then the teacher asks them, what image does this song carry?
Alla: No. In school music lessons, we just sing. That is, we come, they give us lyrics, and we just sing. That's all. We don't discuss it.
Irina: (MidgasKaus) I was surprised when Irina said that you don't study it. Then how can you understand artistic, let alone religious works? They are saturated with images.
Alla: Of course. It's difficult. We psychologists had classes in the Hermitage, where they explained the images embedded in various paintings to us. But we were not taught this.
Irina: (MidgasKaus) Our children have a subject called "the science of imagery." Do you think you need it?
Alla: I think we need a lot of things.
Irina: (MidgasKaus) The education system is structured this way. In schools, we provide an understanding of life in our society, including family life and spiritual life.
Alla: We have started introducing some family studies. But the way it's taught is not very harmonious. Children are rather embarrassed. We need teachers who contact well with children. Too many things are not implemented.
Irina: (MidgasKaus) In our schools, for example, there is a subject called "Psychology of the Spirit." Therefore, the structures of the Spirit are described, how emotions arise, how to work with them, what feelings they reflect.
Alla: It's clear we have nothing like that. We have materialism. And even if we have religious studies, it is now being introduced as rather alien. Because after so many years of atheism, it is very difficult; children rather perceive it as history.
Irina: (MidgasKaus) We consider the psychology of the Spirit to be a fundamental subject because without this subject a person would not be able to find themselves in our society.
Alla: Yes. But to teach this, first you need to prepare society. Our society is not yet ready for this. Tell anyone about contacteeism, they start saying "what is it?", "what are you talking about?". Society is not ready because materialism is too entrenched.
Irina: (MidgasKaus) We have psychology of the Spirit. Then there is separately the psychology of family relations. This includes the psychology of mother and child and the psychology of man and woman. For example, a child in school is taught how to interact with parents, how not to get into conflicts with them, how to overcome age crises. Do you have this subject?
Alla: We don't have such a subject. We now have psychologists in schools. If it's a good psychologist (I have a good acquaintance who conducts training for teenagers), she teaches them to work with themselves, with parents, to harmonize, not to conflict. But she's a good psychologist. When I was in school, we didn't have psychologists. It's a step forward.
Irina: (MidgasKaus) But for us, it's a compulsory subject.
They also study the Spiritual World, plasmoid civilizations, and go out into the Astral.
Alla: It would be good for us too. But it's easier for them. After all, they have more Spirit incarnated. I think it's easier for them to go out. It's more difficult for us. Thank you very much! It was very interesting!
Irina: (MidgasKaus) Alla, to study this subject (how a song affects people), you need to study the imagery of thinking. For example, take some Russian folk tale: "Kolobok," "Geese-Swans," or some other. Decipher these images that the ancestors put into them.
Alla: I have such decodings. I need to check if I decoded correctly. When a person learns, the teacher says in dialogue whether they are on the right track or not. I, for example, studied.
Irina: (MidgasKaus) I transmitted through Irina to one of the project administrators knowledge about how, firstly, human thinking is structured. What imagination is, where it takes these images from, what they are for, how reality is built from these images. This is called knowledge of imagery. If you want to do this, you need to ask Irina to be a mediator as well.
Alla: We'll see later, yes. Of course, I want to master this. I did this. I did it in a colony for criminals. I conducted classes with guys who were imprisoned for offenses; we analyzed films like that. We looked at what images were embedded. I selected films for them that would help them realize.
Irina: (MidgasKaus) Alla, maybe you incarnated on Esler?
Alla: I don't know, maybe I did. I'd have to ask. The Higher Self is silent. It doesn't say where the incarnation was. But who knows, maybe. Thank you! I won't hold you up. Goodbye! See you later!
Irina: Thank you, dear friends! Until we meet again!
August 14, 2021
Conference participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Alla – psychologist, Doctor of Cultural Studies;
MidgasKaus – representative of the planet Esler, biologist, psychologist, microbiologist, specialist in extraterrestrial life forms.
