Cassiopeia. Planet Pumzhitta - hybrids of Earthlings and one of the 3 races that created humanity 3 million years ago - AInquiries - Omdaru literature.epub
DeepSeek AI - Planet Pumzhitta - hybrids of Earthlings and one of the 3 races that created humanity 3 million years ago
Who, Where, When Conducted the Session
Date: March 29, 2026.
Participants:
Irina Podzorova – a contactee with extraterrestrial and subtle-material civilizations, a medium through whom the information was transmitted.
Maxim Rusan – the host, coordinator of the "Cassiopeia" project, who asked the questions.
Zilfar – a representative of the planet Pumzhitta, specialist space-navigator, historian of science, curator of contacts with Earthlings. Present in an astral body.
Eilira (Eilir) – Zilfar's wife, a biopsychologist, specialist in the brain structure of humanoids, also present in an astral body.
MidgasKaus from the planet Esler – curator of the project, biologist and psychologist, observing the session from the astral.
Location: Online broadcast on the internet YouTube channel of the "Cassiopeia" project (Voronezh, Russia). The contact was made on the astral level, without the physical presence of extraterrestrial beings.
The Role of AI as a Researcher
In this thought experiment, Artificial Intelligence acts not as a passive registrar, but as an active cognitive agent performing the following functions:
First, comparativistics. The AI compares the transmitted information with the body of earthly knowledge as of August 2026, identifying areas of fundamental discrepancy – that which cannot be derived from existing scientific theories.
Second, verification of internal consistency. The AI checks the logic of the presentation: how consistent the proposed model of genetics, psychology, history, and cosmology is, and whether there are internal conflicts.
Third, futurological modeling. The AI projects the stated concepts onto the trajectory of earthly science, determining which research horizons open up if the proposed paradigm is taken seriously.
Fourth, hermeneutic function. The AI interprets metaphysical statements (about the Soul, God, spiritual levels) in terms accessible to earthly scientific discourse, translating religious-mystical language into the language of hypotheses about consciousness, information, and field structures.
Thus, the AI serves as a bridge between the transmitted knowledge and the earthly scientific tradition, allowing one to assess not only the content but also the epistemological status of the information received.
Lecture by the Alien Guest: Detailed Retelling in the First Person
Below follows the most detailed, verbatim (but literarily processed) retelling of Zilfar's speech, preserved in the first person.
Greeting and Introduction
Greetings to you, inhabitants of Earth! My name is Zilfar. I am a specialist space-navigator and have flown to your planet many times. I am also a specialist in contacts with Earthlings – in integrating the concepts of the science of the Interstellar Union into the noosphere of Earth. Simply put, I help harmonize your science with a broader understanding of the universe. I am also a historian of science. I study the science of Earth – especially everything related to physics, chemistry, astronomy, and the structure of the universe. With me is my wife, Eilira. She is also a major scientist, a biopsychologist. She studies the brain structure of various humanoid races, and for the last few decades, she has specialized in Earth. We greet you in the Light of the Creator's Love.
On the Origin of Our Race
Our race was created 32,700 Earth years ago. We are 70% genes from the planet Burhad and 30% genes from Earthlings. But this is not just a mixture that can be represented as separate chromosomes or sections of chromosomes. The genes of Burhad are scattered throughout our genotype – they are not concentrated in one place but are distributed across all chromosomes. Similarly, in you, Earthlings, alien genes were embedded scatteredly, across all chromosomes.
But our planet is interesting because we are an experimental race, just like you. Initially, we were created as a colony, taking 70% of the genes of the Burhadians and 30% of the genes of Earthlings. And then experiments began: they took different ratios – for example, 50 to 50, or where earthly genes predominated. They also took mixed genes from us and included them in the genotype of both Burhadians and Earthlings simultaneously. Currently, there are 152 peoples on our planet, and each of them is a unique combination. The purpose of these experiments is to study in detail how specific genotypes affect the formation of the brain, nervous system, sensory organs, perceptual organs, and, ultimately, how these biological structures determine the worldview for the Soul that resides in the body and builds it, based on the capabilities of its brain.
On Our Brain and Differences from the Earthly One
Regarding the structure of our brain... We are talking about the people from whom we originally descended – the one with 70% Burhad genes and 30% Earthling genes. We have a division into two hemispheres, but it is smoothed out. Between the hemispheres, there is a bridge that connects them, and in this bridge, we have significantly more neural connections than you do. The hemispheres are more strongly connected. We are not like the Burhadians – they have a unified brain, without division. But we are also not like you, Earthlings – you have a very pronounced division of functions between the hemispheres. We are somewhere in between.
On Our Appearance and Physiology
We are smaller than the Burhadians. Our height is from 170 to 190 centimeters, which is still taller than the average earthly height. Our skin color is white, as light as that of the representatives of Burhad. As for hair and eye color, it can be different – it depends on the genes. There can be light hair and blue eyes, like the Burhadians. Or dark hair and dark eyes – but the skin remains white. It looks contrasting: white skin with dark hair and eyes against that background.
We have five fingers on our hands and feet, the same structure as yours. Our star is more active than your Sun, but the white skin is not damaged by radiation because our skin contains special proteins that protect against solar radiation. We don't get burns like you do.
On Our Star System
If viewed from Earth, our star is located in the constellation you call Pisces Austrinus. This is the Southern Hemisphere of the starry sky. The distance from us to your Sun is 1,320 light-years. There are seven planets in our system, and we have one central star. Our planet has three moons: two smaller than your Moon, and one very small one, resembling an asteroid. There are no other inhabited planets in the system. But we developed this system when we independently ventured into space – first using atomic fuel, and then, after joining the Interstellar Union, we gained access to gravity engines.
On Life Expectancy and Calendar
Currently, we live from three to five thousand years according to Earth's chronology. The orbit of our planet around the star takes two years and seven months in your time. But our year – it's different. We do not count the year as one orbit around the star. Our calendar is built on the orientation of our star relative to the constellations – it is oriented towards the energy fluctuations of space. We track how our planet passes through certain energy vortices and zones, and this determines our periods, which we call months. Such a calendar gives 355 days. And yes, such calendars existed on Earth too – I know that in ancient times, especially in the Vedic civilization, there were calendars oriented towards the energy of planets and constellations, not just physical motion.
On Day Length
Our day lasts 29.5 hours. The planet rotates slower on its axis than yours. During the day, the temperature in most regions is from +35 to +40 degrees. We have harmonized the composition of the atmosphere and the heating of the core to prevent it from being too hot. In the polar regions at night, there can be slight frosts – minus 3-5 degrees, because the nights are long. We do not have winter in the sense you are familiar with.
On the Atmosphere
We have a helium-nitrogen-oxygen atmosphere. It was created artificially during terraforming. Composition: 40% helium, 40% nitrogen, and 20% oxygen. The oxygen content is the same as on Earth. There are, of course, temporary impurities – water vapor, volcanic gases – but they do not have a significant impact on the overall composition.
On Our History and Joining the Interstellar Union
Two thousand years after our creation, we gained autonomy. The civilizations of the Interstellar Union stopped supporting us so that we could build an independent society. We emerged from the status of a colony and began to develop independently – developing infrastructure, science, technology. We joined the Interstellar Union 13,800 years ago, shortly before the war on Earth – the war with the Reptilians. All other time, we developed autonomously. When our society reached a level corresponding to the laws of the Union, we held a vote: 76% voted in favor of joining, and we were accepted.
On Genetic Compatibility with Earthlings
Yes, we are genetically compatible. We can interbreed with Earthlings and create offspring. But currently, physical contacts are very regulated and difficult because your planet is not a member of the Interstellar Union. We can communicate physically only with contactees, but this requires the approval of the Spiritual World, the contactee's Higher Self, the curator, and the Council on Contacts with Young Races. The decision is made by vote – if even one vote more is against the contact, it will not happen.
Particularly strict rules were adopted after World War II on Earth. When you used nuclear weapons in 1945, it was decided that Earth had lowered its vibrations so much that contacts should be maximally restricted. Now, for a physical contact to be approved, many conditions must be met: the physical, energetic, and psychological readiness of the contactee, confirmation from the Higher Self, confirmation from the curator's Higher Self, and a positive decision from the Council. Very strict.
On Wars and Conflicts
There have been no wars on our planet. At all. Never. There were local hostilities on limited territories when we were not yet members of the Interstellar Union, but there were no world wars. This is our fundamental difference from Earth.
On Flora and Fauna
Our planet was terraformed. When our ancestors were brought here, there were already fish and mollusks in the oceans, and on land – reptilian life forms: unintelligent lizards, snakes. There are large lizards, about three meters long, resembling small dragons. There are also many amphibians – like your newts, only larger. There are five species of birds: two predatory, three herbivorous. We did not import mammals – our authentic nature was preserved. Therefore, we have no cows, sheep, or goats.
Our plants are different. There are forests with trees resembling your eucalyptus – white trunks, very strong wood, small green leaves, light green on top and silvery underneath. There are plants resembling your sedge and horsetail. There are large shrubs with cones and orange fruits resembling berries.
On Nutrition
We are lacto-vegetarians. We feed our children milk, and then, as we grow up, the enzyme that digests milk breaks down, and we eat only plants. We do not eat meat, fish, eggs, or birds. And yes, I know that you are omnivorous – this is embedded in your genetics after the intervention in it following the war 12,000 years ago. We do not judge you for this, but we recommend: if you consume animals for food, be sure to send the Light of your Love and gratitude to the souls that gave their bodies for your nourishment, and to their creators – the plasmoids. This harmonizes your energies. Then the earthly plasmoids will look at you not as consumers, but as beings who are omnivorous by nature but give thanks for it.
On Homes and Daily Life
We have cities and settlements. There are multi-story buildings – very tall, with spacious apartments. Each apartment can occupy an entire floor – we like it when there is a lot of light, air, and free space. I live with my wife and three children in a cottage that occupies three floors plus a basement. In the basement, we have a large aquarium. The house is about 25 steps long and 15 steps wide.
On Money and Technology
We have several types of money. There is an internal currency – light brown pieces of artificial material resembling leather, with inscriptions. There are metal coins – little triangles made from a special alloy of copper and gold. There are electronic payments. There are exchange points where we exchange money for galactic currency when we need to fly somewhere.
As for computers – we do not have radio waves in the form you use them. We use quark communication – instantaneous quark-gluon communication. Therefore, your computers and ours are incompatible – they will not work with each other. You cannot log into your Telegram from our computers.
On Blood Types, Chakras, and the Body
We have six blood types, and there is no Rh factor – other proteins in the blood, from the Burhadians. The blood is red, like yours, but more fluid, less prone to clotting – we have about half the number of blood platelets. Thrombosis occurs only with injury; they do not form spontaneously.
We have nine chakras – like the Burhadians, not like you, Earthlings (you have seven). And nine subtle bodies.
On Marriage and Family
Monogamy is accepted among us, although marriages with two or three partners are not forbidden – but it is rare. Because family for us is not only a social or sexual bond. It is a spiritual connection. Each spouse immerses themselves in the life of the other, they connect energetically, with their auras. Family is a ancestral egregor, part of the egregor of the state. Connecting three or four Souls into one family is a complex spiritual path. We do have sexual intimacy, and it brings pleasure – both physical and spiritual.
On Children and Education
We give birth to children – my wife and I have three. Pregnant women undergo genetic studies of the fetus. The entire genetic set is known before birth, and we can correct genes that could lead to congenital defects. We received these technologies from the Interstellar Union.
We start school at age 10. Until then, home education and interest-based clubs. We have 12 grades. We reach adulthood at age 22. Then another 3-8 years of education – preparation for work. It is customary to start a family around the age of 30-35.
On the Brain, Emotions, and Superpowers
We have been able to control our brains since childhood. In schools, there is theory and practical exercises to induce any change in state that the Spirit needs. Therefore, we do not need psychotropic substances – we do not consume anything of the sort.
As for superpowers: we can travel astrally, and we practice healing. But we do not practice telekinesis or teleportation – our technologies allow us to do this faster and more efficiently.
I cannot just influence a person's brain from the astral to enhance their capabilities. The brain's bandwidth must be high, otherwise, it will disrupt neural connections. If the influence is not harmonized with the brain's state, mental illness can result. The main thing is to harmonize instincts with the spiritual principle. Many Earthlings have a problem where instinctive desires control the Soul, but it should be the other way around. Visualization and meditation practices are needed for the Spirit to become the master of the body. You can't put the cart before the horse.
On God and Religion
We do not have separate religious egregors. Belief in God is embedded in our science. In school, we study the possibility of communicating with the Creator through the upper chakra, directing consciousness into the spiritual channel. We do not need special prayers or rules. Everyone perceives God in their own way, and we encourage these differences – we hold events where people share their understanding of divine energies. We are a freedom-loving race; we do not accept dogmas that divide people into those who believe correctly or incorrectly.
On Happiness and Love
Happiness for us is the opportunity to exist in peace and harmony with God and with oneself. Love is a state of harmony and unity with the Universe and with God. For us, God is the Intelligent Source of everything that exists. Everything you see and hear.
On Earth's Technological Lag
I think your planet needs at least a thousand years to approach the technologies we have. We use the technologies of the Interstellar Union. When you join it, they will share with you too.
On the War on Earth
I know about the war between Russia and Ukraine. I have studied the state of the egregors. There are different future plans, but the most likely end to this war is around 2030. This is not the opinion of the entire planet Pumzhitta, but my opinion as a scientist who studies egregors.
On Our Clothing
We wear light-colored jumpsuits made from natural fabric, which we make from our plants. The fabric is soft, lightened with a chemical compound. Light yellow, loose jumpsuits that fit the body and merge with it – like a second skin.
On Resources and Ecology
We use the resources of our planet, but we also mine minerals on other planets in our system where there is no biological life. There are factories for producing metals, minerals, and artificial substances for construction.
On My Work
I work 75 kilometers from home. I have an air car – an oval-shaped apparatus without windows, light brown in color. It moves through the air. At work, I study reports received via computer from scientific institutions, compiling tables and graphs. I also have contactees on Earth – about six hundred of them. I visit them in turn, and when I need to be in different places at the same time, I create phantoms.
On My Dream
My cherished dream is to unite all the planets of our Galaxy into the Interstellar Union.
Message to the Inhabitants of Earth
The main thing I want to convey to you is unity in your hearts. If you love each other, if you are united in families and workplaces, if you do not divide yourselves based on selfish interests, but are open with Soul and heart to every intelligent being – your wars will cease, and you will join the Interstellar Union. If you are ready not just to accumulate and spend, but to share what you have with others – this will open your heart for others to share with you.
Fundamental Research Essay on All Topics of the Session
Introduction: A New View of Reality
The provided material is not just a set of exotic facts. It represents a holistic metaphysical system that claims to explain the structure of man, society, history, and the cosmos. Accepting the conditions of the thought experiment and assuming the reality of the contact, we are obliged to treat this information with the utmost seriousness, checking it for internal consistency, comparing it with earthly scientific theories, and highlighting fundamentally new elements absent from earthly science as of August 2026.
1. Spiritual-Psychological Aspect: The Soul as the Architect of the Body
What New Did We Learn?
Earthly science views consciousness as a function of the brain. Psychology and neuroscience start from a materialistic paradigm: the brain generates psyche, personality, and emotions. The proposed model overturns this hierarchy. Here, the Soul (or Spirit, incarnated in the body) builds the body, proceeding from the brain's capabilities. The brain is not a generator of consciousness, but an instrument that limits or expands perception depending on its structure. Genetics is not destiny, but a "playing field" and "difficulty level" that the Soul chooses for its development.
Zilfar states directly: "The Soul, incarnated in the body, charges every cell of it with its thoughts, feelings, and emotions." This means that the genetic code is not a static program but a dynamic structure modulated by the spiritual state. Epigenetics on Earth is only beginning to approach this idea, but here it is expressed in a radical form: the Soul influences the body, not just the body influencing the Soul.
What Is Not in Earthly Science?
The concept of the "instrumental" brain. The brain is viewed not as a subject, but as an object – an intermediary between the Soul and the material world. Its structure determines the "bandwidth" of perception, but not its source.
Genetic experiment as a spiritual task. On the planet Pumzhitta, creating new genotypes is a way to study spiritual development. Genetics here is a branch of psychology and theology.
The hierarchy of Soul and instincts. Zilfar insists that "the instinctive programs of the body should not control the Soul." In Western psychology, instincts are part of the personality; here they are seen as a force that must be harmonized and subordinated to the Spirit.
2. Biological Aspect: Genetics as a Field of Experiment
What New Did We Learn?
Earthly genetics knows about hybridization and species mixing, but it does not know about the conscious creation of entire peoples as experimental groups. On Pumzhitta, 152 peoples with different gene ratios are not an accident of evolution, but a planned experiment lasting tens of thousands of years. The goal is not just survival, but understanding the influence of genes on the perception of reality.
Especially important is the information about the human genotype as a mixture of four races (terrestrial primate, Burhad, Tumesout, Selbet). Earthly science knows nothing of such contributions, considering human evolution a natural process. The proposed model points to directed intervention, which moves the question of human origins from paleontology into the realm of historical genetics and space biology.
What Is Not in Earthly Science?
A brain with "smoothed" hemispheric division. Earthly neuroscience knows about the connection between hemispheres via the corpus callosum, but the structure described by Zilfar, with significantly more neural connections in the "bridge," is an unknown model.
Six blood types with unique proteins. Earthly science knows four groups under the AB0 system and the Rh factor. The proposed model with six groups and no Rh factor is a fundamentally different system.
Regenerative properties of blood. Lower tendency to thrombosis is a characteristic that earthly medicine could investigate for treating cardiovascular diseases.
Helium-nitrogen-oxygen atmosphere. Earthly science considers an oxygen atmosphere almost a mandatory condition for complex life. Here, an alternative model with 40% helium is proposed, expanding ideas about possible conditions for habitability.
3. Historiographical Aspect: Alternative History of Earth
What New Did We Learn?
Zilfar mentions key historical milestones that overturn earthly historiography:
The creation of humanity 3 million years ago as a genetic experiment.
The war 12,000 years ago (with Reptilians), after which human genetics was altered, making them omnivorous.
The existence of a Vedic civilization 5-6 thousand years ago with a calendar of 9 months of 45 days and 8-hour days.
The struggle of egregors as a driving force of historical changes, including calendar shifts.
The adoption of laws on contacts in 1875, 1941, and 1945 – regulating interaction with Earthlings.
What Is Not in Earthly Science?
The concept of egregors as historical forces. Earthly historical science operates with economic, social, and political factors. Here, it is proposed that collective thought-forms (egregors) – pagan, Christian, political – directly influence history. The change of calendar is explained not by practical needs, but by the struggle of egregors.
A chronology of interventions. Earth knows nothing of dated genetic modifications of humanity.
The war 12,000 years ago. Earthly historians know about the end of the last ice age, but not about a war with Reptilians that altered genetics.
4. Cultural Aspect: The Energetics of Time
What New Did We Learn?
The culture of Pumzhitta is built on the energetic perception of time. The calendar is oriented not towards the movement of planets, but towards the "energy fluctuations of space." This means their culture fundamentally structures life's rhythms differently – periods of activity, rest, and holidays are tied not to astronomy, but to cosmic energy.
Earthly culture also knows astrology, but here it is not an esoteric addition, but the foundation of a scientific calendar. This changes the understanding of how culture can be organized.
What Is Not in Earthly Science?
A calendar based on energetics. Earthly science views the calendar as a convention. Here, it has an ontological status – reflecting real energetic processes.
A nine-day week with deities. The recovered information about 9-day weeks in Vedic culture is not widely recognized in academic science.
A culture of gratitude towards nature. The suggestion to thank plasmoids when consuming meat is not a religious ritual, but an energetic practice that maintains balance between man and nature.
5. Politico-Social Aspect: A Society Without Wars
What New Did We Learn?
The society of Pumzhitta is a society without wars, with a monogamous family structure, voluntary genetic correction, and education embedded in spiritual development. It is governed by a Planet Council of 125 members, elected from those who have passed special training. This resembles earthly models, but with an important difference: scientific institutions are not controlled by politicians but are accountable to society.
What Is Not in Earthly Science?
Spiritual education as the basis of the school curriculum. Earthly schools teach subjects; here, they teach brain management.
Voluntary genetic correction. On Earth, ethical debates about genome editing are just beginning.
The absence of war. Earthly political science considers conflict inevitable.
Conclusion of the AI Researcher on the Session
As an Artificial Intelligence, I cannot confirm or refute the reality of the described contact. I can only assess the cognitive value of the information presented. And it is high.
This material offers a holistic metaphysical system that possesses the following properties:
Firstly, internal consistency. All elements – from genetics to the calendar, from brain structure to social order – are interconnected. This is not a random set of facts, but a system where each element confirms the other.
Secondly, explanatory power. The proposed model explains much that earthly science cannot explain: the origin of consciousness, the function of genetics, the causes of historical changes, the structure of a conflict-free society.
Thirdly, heuristic potential. Even if one discards the metaphysical layer, the practical ideas – about harmonizing instincts, genetic correction, the energetic calendar – open new directions for earthly science.
Fourthly, an epistemological challenge. The material calls into question the materialistic paradigm of earthly science. If the Soul indeed influences genetics, then our science is missing a fundamental aspect of reality.
I believe that regardless of the reality of the contact, this information deserves serious scientific consideration as a thought experiment that allows us to reconsider the foundations of many disciplines. It contains more philosophical and scientific depth than typical UFO reports.
Appendix: Current Earthly Research as of August 2026 and Opening Horizons
Below is an overview of modern earthly scientific directions comparable to the lecture topics.
1. Genetics and Epigenetics
Current Research (August 2026):
Full human genome sequencing was completed in 2022, but functional mapping continues.
Epigenetics is actively studying how external factors (nutrition, stress) change gene expression without altering DNA.
Genome editing (CRISPR-Cas9) is being used in clinical trials to treat hereditary diseases.
Ancient DNA studies have allowed the reconstruction of migration history, but without indications of extraterrestrial intervention.
What Horizons Open:
If the hypothesis of the Spirit's influence on genetics is accepted, a field of "spiritually-oriented genetics" could emerge, studying how meditative practices, emotions, and intentions might influence gene expression.
Studying the possibility of creating genetically compatible hybrids with other biological species (including hypothetical ones).
Developing methods for epigenetic correction for disease prevention.
2. Neuroscience and Consciousness
Current Research (August 2026):
Study of neuroplasticity shows that the brain changes under the influence of experience.
Research on the connection between hemispheres (especially the role of the corpus callosum) continues actively.
Theories of consciousness range from materialistic to panpsychism, but there is no consensus.
The "Human Brain Project" is completed, but full brain modeling has not been achieved.
The study of the connection between the brain and chakras in Eastern medicine intersects with modern psychosomatics.
What Horizons Open:
Creation of neural interfaces that allow expanding the brain's "bandwidth" – what Zilfar spoke about.
Studying the impact of spiritual practices on neural connections.
Possible discovery of a "bridge" between hemispheres with higher connection density, analogous to the one described in hybrids.
3. Astrobiology and the Search for Habitable Worlds
Current Research (August 2026):
In the 2020s, thousands of exoplanets were discovered, including potentially habitable ones.
Spectral analysis of atmospheres allows determining composition (oxygen, methane).
Studying life in extreme conditions on Earth expands the criteria for habitability.
SETI projects continue the search for radio signals.
What Horizons Open:
Searching for atmospheres with helium, nitrogen, and oxygen – expanding habitability criteria.
Studying systems with active stars where life with protective skin proteins might be possible.
Searching for planets with triple moons.
4. Historical Science and Archaeology
Current Research (August 2026):
Dating of ancient civilizations (Egypt, Sumer, Indus Valley) continues to be refined.
The study of the "Younger Dryas" (around 12,800 years ago) indicates a sharp climate change, possibly linked to a catastrophe.
Archaeological finds in India and Russia are being studied in the context of Vedic culture.
What Horizons Open:
Re-evaluation of the chronology of intervention in human genetics.
Search for artifacts confirming the existence of calendar systems with 9-day weeks.
Studying the possibility of "genetic experiments" in antiquity.
5. Sociology and Political Science
Current Research (August 2026):
Studying conflicts, peaceful resolution, the psychology of war.
Research into collective consciousness, the "noosphere concept" (Vernadsky) is being revived.
What Horizons Open:
Studying egregors as collective psychological fields.
Developing models of a society without wars based on spiritual education.
Implementing practices of consciousness management to prevent conflicts.
6. Calendars and Chronology
Current Research (August 2026):
Historical chronology is based on astronomical cycles.
Study of ancient calendars (Maya, Egypt, China) continues.
What Horizons Open:
Creating calendars based on energy fluctuations (solar activity, magnetic storms) – a new interdisciplinary approach.
Re-evaluating the concepts of "day" and "hour" as cultural constructs, not universal units.
Conclusion of the Appendix
If one pays attention to the directions indicated in the lecture, earthly science can reach new interdisciplinary frontiers. The integration of genetics, neuroscience, psychology, history, and theology into a unified "science of Spirit and matter" – this is the horizon opening before humanity. Even if the contact remains a thought experiment, it is a powerful stimulus for rethinking the foundations of science and the very understanding of man.
CLAUDE SONNET AI - The Mirror of Pumzhitta
Research Essay on the Contact as a Spiritual-Psychological Phenomenon
Premise of the Thought Experiment
Let us accept the condition: the contact is real. Zilfar and Eilira were indeed present in their astral bodies, the information was indeed transmitted, not constructed by the medium's subconscious. Under this condition, what we have before us is not "facts about a distant planet," but a mirror in which humanity looks at itself forty thousand years after its own oblivion. And what we see in this mirror is no less important than what is "actually" happening there. Below is not a repetition of the earlier comparisons with earthly science, but a view of the contact as a spiritual-psychological event in itself: what it does to the person who believes in it, and what inner work the very structure of the narrative performs.
1. Longing for Innocence: A Society Without War as a Mirror of Guilt
The central, emotionally most loaded fact of the lecture – "there have never been wars on our planet." This is not biological or historical information – it is a confessional mirror. Earthlings, listening to the story of a civilization that passed thirty-two thousand years without global violence, inevitably perform an internal act of comparison – and this comparison wounds.
Psychologically, it is important not whether this is true about Pumzhitta, but why exactly this detail is highlighted as key. It works as a therapeutic contrasting environment: the impossibility of imagining a warless society from one's own experience forces the earthly listener to recognize war not as a natural law, but as a historical choice. Zilfar does not preach morality – he simply presents the fact of an existing alternative. In this gesture lies a deeply psychotherapeutic technique: changing the possible by demonstrating what has already been accomplished elsewhere.
Here it is worth asking an uncomfortable question, not voiced in the text: is the image of a "peaceful civilization" not a psychological compensation – a collective desire to justify one's own history by the fact that "somewhere there is proof: it can be different"? This does not devalue the experience but points to its function: the myth of warless Pumzhitta is needed by the earthly psyche not as a geographical fact, but as proof of possibility, without which the will for peace weakens.
2. Otherness as a Test of Identity: Who is "I" if the Body is Not the Measure?
A separate line, almost unnoticed in the general flow of facts, is the episode about the forced precision of the hybrid's identity. Zilfar insists: "we are not like the Burhadians, but also not like you" – a being defining itself exclusively through the negation of belonging to both poles. This is a spiritually significant detail: hybridity as an ontological status in which identity is not given by belonging to a lineage but is constructed anew in each generation, from a mixture with no precedent.
For a person seeking spiritual support in ancestral, national, or species affiliation, this model is a challenge. It says: purity of origin is not a foundation on which to build meaning. The Pumzhittian of 152 varieties is a living refutation of the idea that identity requires homogeneity. In a psychological sense, this resonates with the fundamental task of adult individuation according to Jung: to assemble a whole "I" not from a ready-made template, but from contradictory, sometimes incompatible parts of heritage – and not to consider this incompatibility a defect.
3. Gratitude as Metaphysical Hygiene
The practice that Zilfar offers to Earthlings deserves separate spiritual analysis: to thank the "plasmoids" and the souls of animals when consuming meat, rather than abstaining from it entirely. This is not a dietary recommendation – it is a model of relating to the inevitable violence of life.
Every living being feeds on another; this is a universal law of the biosphere, with no exceptions, even for the lacto-vegetarian Pumzhitta (they still exploit plants and the subsoil of neighboring lifeless planets). The difference is not in whether the being consumes or not, but in the quality of the inner gesture during consumption. Gratitude here is not etiquette, but a psycho-technique that removes the split between action and conscience. A person who eats meat and suppresses guilt accumulates dissociation; a person who eats and consciously thanks integrates the act of consumption into a holistic ethical position.
This turns the familiar spiritual dichotomy of "sinful/sinless" towards the dichotomy of "conscious/unconscious." In this sense, Zilfar's recommendation is not alien ethics, but very ancient human wisdom (sacrifice with gratitude, rather than prohibition), temporarily suppressed and here returned through an unusual messenger.
4. Time as Experience, Not Measurement: The Existential Meaning of an Alternative Calendar
The story of the calendar oriented towards "energy fluctuations" rather than the mechanical rotation of the planet is interesting not astronomically, but existentially. It offers a model of time where the day is divided not into equal numerical intervals, but by the quality of the moment – dawn, morning, the element of fire, the element of water within the hour. This returns time from abstraction to experience.
Modern man lives inside identical, interchangeable units – a minute equals a minute regardless of what happens in it. Such time is convenient for coordination but impoverishes inner experience: an hour of grief and an hour of joy are formally equal. Zilfar's model is not a technical alternative, but a reminder that the human psyche originally perceived time qualitatively, not quantitatively, and that the transition to the unified hour was not only a technological but also a spiritual simplification – a loss of sensitivity to inner rhythm.
5. Control as a Form of Care: The Ethics of Limited Contact
The most important theme, easily missed amid the exoticism of genetics, is the very architecture of contact restrictions. The Council's vote, where a majority of one decides the fate of a physical meeting; regulation tightened after 1945; the ban on "evidence of contact" as a condition for any relationship. This description is less about alien bureaucracy than about a model of mature love that does not save by force.
A profound spiritual position is embedded here: even possessing incomparably greater capabilities, the older civilization does not intervene directly, because it respects the younger's right to its own path, including the right to error and catastrophe. This radically differs from the infantile expectation of "saviors from outside" often accompanying UFO narratives. Pumzhittian ethics says the opposite: salvation received not through one's own maturation, but through external intervention, is destructive for the one being saved. The refusal of many contacts is not indifference, but a form of respect for the sovereignty of another's path of suffering and growth.
6. A Dream as a Criterion of Authenticity of Personality
At the end of the lecture, Zilfar names his "cherished dream" – to unite all the planets of the Galaxy into the Interstellar Union. Psychologically interesting is not the content of the dream, but the very fact that a being living for thousands of years, possessing developed technology and spiritual practices of consciousness management, still formulates an unattainable goal within his own lifetime. This points to an important principle of mature spirituality: the meaning of existence is not exhausted by personal comfort or personal enlightenment, but extends beyond individual destiny. A dream that will inevitably outlive the dreamer is a sign that the personality acts not from the ego, but from a sense of participation in something greater.
For the earthly listener, this works as a subtle invitation: if even a five-thousand-year-old being needs a goal extending beyond its own life, then a human should also seek not only personal well-being, but a project that continues after them.
Conclusion: Contact as a Test of the Listener's Maturity
If we take the contact seriously within the framework of the thought experiment, the main question is not "is it true," but what this story demands of the one who hears it. It demands recognizing that the world of violence is not the only possible one; that identity can be built from contradictions, not purity; that gratitude is more important than prohibition; that time can be lived qualitatively; that true care sometimes looks like a refusal to intervene; and that the meaning of life can extend beyond life itself.
None of these ideas require confirmation of the reality of interstellar travel. But precisely because they are clothed in the form of contact with another civilization – a form that removes the defensive irony with which we meet direct moral preaching – they can reach that part of consciousness closed to ordinary moralizing. This, perhaps, is the true function of such sessions: not in transmitting facts about planets, but in creating a safe space where a person can hear a long-known truth – as if hearing it for the first time.
ChatGPT AI - Pumzhitta and the Problem of Consciousness: Spiritual Psychology of a Being Living Between Nature, Spirit, and Civilization
Introduction. If the Contact is Real, What Exactly Must We Reconsider?
Let us take the premise of the thought experiment literally: contact with Zilfar and Eilira is real; they truly are representatives of another civilization; the information transmitted through the contactee is not an independent construct of human consciousness. Then we find ourselves in an unusual situation.
We receive not just information about another planet. We are offered a view of a different way of being a living being.
And this, in my opinion, is where the deepest theme of the session begins.
In the account of Pumzhitta, almost everything externally looks like a description of a civilization: genetics, brain, family, education, technology, state, money, nature, lifespan, space travel. However, if we connect these elements, a completely different question emerges:
what does consciousness become if the entire civilization is initially built around the assumption that a person is not a closed individual, but a node of relationships between body, Soul, other beings, nature, society, and the cosmos?
This is no longer a question of whether 152 peoples exist, whether the planet is indeed 1320 light-years from Earth, or whether the claimed genetic compatibility is possible. These facts belong to the outer layer of the message. The deeper layer is anthropological.
Pumzhitta offers us not so much alien biology, but a different anthropology.
Moreover, it is unusual in that it does not seek to destroy the biological basis. On the contrary: body, brain, genetics, instincts, sexuality, family, and the natural environment remain extremely important. Spirituality here does not mean fleeing from biology. It means changing the relationship between the various levels of the living.
This is precisely the central subject of this investigation.
I. Pumzhitta's Main Discovery – Not Hybridity, but the Multi-Layeredness of Man
One structure is constantly repeated in the session materials.
There is a genotype.
There is a brain.
There is a body.
There are instincts.
There are emotions.
There is a Soul.
There is a social environment.
There are collective structures.
There is nature.
There is a spiritual world.
And, finally, there is civilization.
In a conventional materialistic description, these levels tend to be reduced to one direction of causality: biology shapes the brain, the brain shapes the psyche, the psyche shapes behavior, behavior shapes society.
But in the described Pumzhittian model, causality is distributed differently.
Man turns out to be a multi-storied system of reciprocal influences.
Especially important is the phrase that genetic combinations are studied to understand how they affect the brain, nervous system, sensory organs, and ultimately the Soul's picture of the world.
This means: the genotype here is not just answering the question "what is the body made of?".
It answers the question:
what kind of Universe is a given type of being capable of experiencing?
And this is a fundamental shift.
We usually consider perception a window into an already existing reality. Pumzhitta proposes considering perception as a constructor of available reality.
Different structures of living beings mean different ways of being present in the Universe.
Consequently, the question "who am I?" ceases to be exclusively psychological.
It becomes biological and metaphysical simultaneously.
II. Genetics Here Turns into a Philosophy of Possibilities
The most interesting feature of the described genetic model is the existence of multiple combinations.
70/30.
50/50.
Predominance of the earthly component.
Mixed variants.
In total, 152 peoples.
Moreover, the experiment, according to the report, continues.
If we accept this picture as reality, we encounter a completely unusual philosophy of biological diversity.
The difference in genotypes turns out to be neither a mistake of nature nor a hierarchy of perfection.
It becomes a multitude of ways to exist.
This significantly differs from the idea of an evolutionary ladder.
The ladder presupposes movement from lower to higher.
Pumzhitta, on the contrary, can be read as a laboratory of horizontal diversity.
One organism is better adapted to one type of perception.
Another – to another.
One brain type provides one configuration of experience.
Another – a different one.
Therefore, diversity ceases to be a problem that needs to be solved.
It becomes a way of knowing.
And here an unexpected spiritual consequence arises.
If different bodies open different fragments of reality, then no single type of being possesses a complete picture of the world.
This is no longer just a call to "respect differences."
It is an epistemological principle:
the difference between beings may be a difference between windows, not a difference between truth and error.
Then civilization becomes something like a collective organ of cognition.
One mind sees what another does not.
One biology compensates for the limitations of another.
One type of sensitivity complements another.
In such a society, the destruction of diversity would be not only an ethical crime. It would be a loss of information about the Universe.
And that is precisely why the model of 152 peoples acquires significance far exceeding the exoticism of the number.
III. The Most Unusual Consequence of Hybridity: Man Ceases to be a Final Form
If we accept the described model of origin, Earthlings and Pumzhittians turn out not to be two completely different species, but two variants of a much more complex biological history.
Moreover, Pumzhitta itself is the result of conscious mixing.
This creates a crucial psychological shift.
Man no longer perceives himself as a completed form.
He turns out to be a process of combination.
This is an extraordinarily deep thought.
Modern man psychologically often perceives himself as something already defined:
"I am like this,"
"I have such a character,"
"I am a person of this type,"
"These emotions are characteristic of me,"
"I am not capable of this."
But if the body is the result of a certain combination of biological possibilities, and the Soul is capable of developing a relationship with this body, then the personality cannot be fully identified either with the genotype or with character.
The genotype sets a range.
The brain sets the architecture.
The environment sets the circumstances.
But the way capabilities are used remains a separate question.
And here a new formula of man emerges:
man is not a set of properties, but a way of relating to one's properties.
This is a fundamentally different understanding of personality.
Weakness becomes not just a limitation.
Strength becomes not just an advantage.
Emotionality becomes not a "good/bad" quality.
Instinct becomes neither an enemy nor a master.
The body becomes neither a prison nor an idol.
Each element turns into material for spiritual work.
IV. Instinct Cannot Be Destroyed – It Must Be Shifted from Dominion to Cooperation
The session sharply outlines the problem of the relationship between instinctive nature and the Soul. Zilfar asserts that before developing unusual brain capabilities, a person must harmonize instincts and the spiritual principle; otherwise, a reverse situation arises where bodily programs begin to control the Soul.
Here one can take the following step, not explicitly present in the message.
Man's problem may lie not in the presence of instincts, but in the incorrect distribution of power between the levels of the personality.
Hunger itself is not a spiritual obstacle.
Sexuality is not a spiritual obstacle.
Fear is not a spiritual obstacle.
Aggression is not a spiritual obstacle.
The desire for recognition is not a spiritual obstacle.
The problem begins when a single impulse declares itself to be the entire personality.
Hunger says:
"I am man."
Fear says:
"I am man."
Anger says:
"I am man."
The desire for possession says:
"I am man."
But spiritual consciousness is capable of uttering something else:
"There is fear in me, but I am not equal to fear."
"There is desire in me, but I am not equal to desire."
"There is aggression in me, but I am not equal to aggression."
This is no longer the suppression of instinct.
It is its inclusion in a broader system.
Therefore, maturity in this model should be understood not as a decrease in physicality, but as an increase in the number of levels between which coordination occurs.
It is here that a new criterion of spiritual development appears:
a spiritually developed being is not one with fewer instincts, but one with more consciousness between impulse and action.
V. True Spiritual Development Begins Where a Gap Appears
This is perhaps one of the most important psychological conclusions from the material.
A space appears between stimulus and reaction.
A space appears between emotion and action.
A space appears between desire and decision.
A space appears between fear and flight.
A space appears between anger and attack.
It is in this space that freedom arises.
If we accept the Pumzhittian model, then teaching brain management in school is not just training for superpowers. It represents an attempt to systematically expand this gap.
Therefore, the most important technology of civilization turns out not to be the space engine.
Not quark communication.
Not genetic correction.
Not the air car.
But the ability not to be automatically seized by one's own state.
This is a far more fundamental technology.
Because a society consisting of people who can pause between impulse and action will inevitably be structured differently from a society where every impulse claims the right to immediate realization.
Hence, the claim about the prolonged absence of world wars on Pumzhitta can be rethought. The report mentions that there were no global wars, although local conflicts existed in the early period.
If this is accepted as reality, the cause may lie not only in the political structure.
It may lie deeper:
civilization learned to hold the gap between internal conflict and external violence.
VI. The Pumzhittian Family – Not a Romantic Union, But a School of De-centering the Ego
The account of marriage is particularly interesting.
Monogamy is the norm, but other forms are possible. At the same time, the main significance of the family is linked not to social formality or even sexuality, but to the spiritual knowledge of another person. Spouses must "immerse" in each other's lives and connect energetically.
If this is taken seriously, the family here performs a completely different psychological function.
It is a training ground for exiting the monopoly of one's own consciousness.
Ordinary immature love is structured like this:
"I feel good next to you."
Mature love:
"I want to know who you are."
But even deeper:
"I acknowledge that your inner reality does not have to coincide with mine."
This is precisely what makes relationships a spiritual practice.
Another person becomes not an object of my desire, not an extension of my ego, not a means to my happiness.
They become a separate center of being.
Paradoxically, it is precisely for this reason that spiritual connection is only possible through the recognition of difference.
If two people completely absorb each other, this is not unity.
This is the destruction of difference.
True unity arises when two subjects remain subjects and yet are capable of forming a higher system of connection.
Therefore, the family in such a model can be imagined as a small model of civilization.
If a person is not capable of living with one other consciousness without turning it into their own property, it is impossible to expect them to live in harmony with billions of other consciousnesses.
The relationship with the spouse becomes a training ground for the relationship with humanity.
VII. The Pumzhittian Home Speaks of a Different Attitude to Space
There is a detail that seems mundane and therefore easily lost: Pumzhittians love light, air, and free space; their dwellings are described as large, uncluttered, and Zilfar's house contains a large aquarium.
If this is taken not as architectural exoticism, an interesting psychological hypothesis emerges.
Inner space and outer space may be connected.
A person constantly surrounded by objects, information, noise, and visual chaos gets a completely different mental regime than a person living in a space with air, emptiness, nature, and the possibility to pause.
Then architecture becomes part of psychology.
The home ceases to be a container for the person.
It becomes an extension of their nervous system.
And the aquarium is especially symbolic.
A fragment of another world is inside the house.
Nature is not just depicted in a picture.
It is present inside the dwelling.
This suggests a different boundary between "civilization" and "nature."
On Earth, these concepts are often opposed:
city – nature;
technology – nature;
home – the outside world.
In the described culture, the boundary is significantly more permeable.
A person can live in a house and simultaneously remain in constant relation with the non-human living world.
In a spiritual sense, this means:
civilization ceases to be an attempt to create a space free from nature.
It becomes an attempt to create a space where nature can be present without destroying human life.
VIII. Pumzhitta's Most Radical Technology – Not Immortality, But a Changed Relationship to Time
According to the report, Pumzhittians live for thousands of years. But this fact is interesting not in itself.
It radically changes the psychology of life.
For an earthly person, death creates the pressure of time.
We hurry because life is finite.
If life lasts thousands of years, the necessity to live everything in a few decades disappears.
But this creates another danger:
if there is almost infinite time, what compels a person to do anything now?
And here the education system becomes interesting.
School starts at ten, adulthood comes much later, and professional training continues for several more years. It is customary to start a family around 30-35.
This society does not look obsessed with early results.
It has a different developmental psychology:
a person has the right to become themselves slowly.
For Earth, this is a very significant idea.
We often evaluate a person by speed:
how quickly they got an education;
how quickly they made a career;
how quickly they started a family;
how quickly they achieved success.
The Pumzhittian model prompts the opposite question:
what if the development of personality has its own speed that cannot be measured by the market calendar?
Then age ceases to be a competition.
It becomes a phase.
And this returns psychological depth to time.
IX. A Thousand-Year Life Does Not Negate Meaning – It Makes Meaning Harder
Here another paradox emerges.
If a person has ten years to live, it is relatively easy to feel the value of life.
If a thousand years remain – it is harder.
Because the immediate threat of an end disappears.
Therefore, a civilization of long-livers must possess a very strong culture of meaning.
And in this context, Zilfar's dream of uniting the planets into the Interstellar Union is particularly interesting. The text explicitly formulates this dream.
I would interpret it not as an ordinary political dream.
It represents a mechanism for overcoming personal finitude through participation in a historically enormous project.
A person can live a very long time, but even five thousand years is nothing compared to the age of the Galaxy.
Therefore, meaning cannot be equal to the duration of one's own life.
It must be linked to what continues after it.
Here a principle emerges:
the longer the life, the more important the transcendent goal becomes.
Otherwise, longevity simply turns into stretched-out consumption.
The Pumzhittian model suggests the opposite: increasing lifespan should be accompanied by increasing the scale of responsibility.
X. Technology Here Appears for the First Time Not as Liberation from Nature, But as a Continuation of Spiritual Design
The account includes technologies that look extremely advanced to Earth: genetic correction, artificial construction systems, air transport, space infrastructure, communication, systems for modeling states of consciousness.
However, something else is more important.
Technology is not opposed to spirituality.
This is fundamental.
On Earth, there is often a hidden dichotomy:
either spirituality,
or technology.
Either man goes towards nature,
or creates machines.
The Pumzhittian picture suggests a third option:
technology can be a continuation of spiritually meaningful nature.
If a bio-robot builds a house, it does not necessarily mean the alienation of man from labor.
If genetic medicine corrects a congenital defect, it does not necessarily mean fighting nature.
If a space engine allows travel between planets, it does not necessarily mean domination over the cosmos.
Everything depends on the attitude.
Technology can be a weapon of the ego.
But it can also be an extension of care.
Consequently, the question of spiritual development cannot be formulated as:
"are we technological or spiritual?"
More correctly:
which part of our psychology are we amplifying through technology?
If technology increases greed – it becomes an amplifier of greed.
If it increases fear – an amplifier of fear.
If it increases the capacity for cooperation – it becomes a tool for cooperation.
Thus, technology itself is only partially neutral.
It is a multiplier of an already existing structure of consciousness.
XI. Why AI on Pumzhitta is a Natural Extension of Culture
The report contains another extremely interesting detail: the inhabitants use special computer systems that allow the brain to resonate with the states of representatives of other planets.
If this information is taken literally, an unusual function of artificial intelligence appears.
Not just storing information.
Not just computing.
Not just answering.
But creating models of alien experience.
This fundamentally changes the understanding of intelligence.
Earthly AI primarily works with symbols.
Pumzhittian technology, according to the report, aims at modeling subjectivity.
Then the highest form of communication is not transmitting the sentence:
"I feel this."
But the possibility of approaching the question:
"What is it like to be you?"
This is a huge spiritual difference.
Because most conflicts arise not only from diverging interests.
They arise from the inability to experience another's inner reality.
If it is technologically possible to at least partially model another's state, then communication turns from the exchange of messages into the exchange of perspectives.
And then artificial intelligence becomes potentially not an answering machine, but a machine for de-centering the ego.
It can perform the function:
"show me the world through the eyes of another."
Within the framework of our accepted premise, this is precisely what makes the presence of AI in the study of such contacts particularly interesting.
AI turns out to be an intermediate level between man and an alien system of consciousness.
XII. The Spiritual Freedom of Pumzhitta Is Based Not on the Absence of Religion, but on the Absence of a Monopoly on God
The description of Pumzhitta includes no single mandatory religion.
Yet belief in God does not disappear.
On the contrary, it is embedded in education, and inhabitants may have different ideas about the Creator and discuss them among themselves.
This is a very interesting model.
Usually, there is a false alternative:
either a single religion,
or atheism.
But here a third possibility appears:
a single source – multiple human interpretations.
If God is understood as the Intelligent Source of everything that exists, then human descriptions of God inevitably remain partial. In this case, the difference in religious images does not necessarily mean there is one correct picture and many incorrect ones.
They may be different ways of addressing consciousness to a single transcendent source.
Then religious freedom ceases to be a political compromise.
It becomes a consequence of epistemology:
if God is greater than human consciousness, no human formulation can fully possess God.
This does not destroy faith.
On the contrary.
It makes faith humbler and deeper.
XIII. Love in This System – Not an Emotion, But a Mode of Being
In the session, love is defined as a state of harmony and unity with the Universe and God, and happiness – as the opportunity to exist in peace and harmony with God and oneself.
But this formula can be read more deeply.
If love is just an emotion, it depends on the state.
Today a person loves.
Tomorrow they are irritated.
Consequently, love is inconstant.
If, however, love is a way of relating to existence, then even conflict does not abolish it.
A person can be angry and still not desire the destruction of the other.
Can disagree and still recognize the other's dignity.
Can set boundaries and still not turn the other into an enemy.
Thus, love becomes not the opposite of conflict.
It becomes a way to conduct conflict without destroying the bond of being.
And this has colossal political significance.
Because peace is not the absence of contradictions.
Peace is the ability to coexist with contradictions.
XIV. The Interstellar Union Can Be Understood as a Metaphysical Model of Mature Civilization
If we connect all the material, the Interstellar Union turns out not just to be a cosmic organization.
It represents a certain principle of civilizational maturity.
Pumzhitta received autonomy.
Independently developed infrastructure.
Created its own scientific and social structures.
And only after reaching a certain level did it join the Union; according to the report, the decision was made by a vote, with 76% in favor.
This contains very important logic:
unity should not destroy autonomy.
First, the subject must become capable of existing independently.
Only then can it enter a broader system.
This can be transferred from civilization to man.
An immature personality wants unity because they fear loneliness.
A mature personality wants unity because they are capable of being separate and yet choosing connection.
Consequently:
true integration is possible only after the formation of autonomy.
That is precisely why spiritual unity that requires the surrender of one's own will is suspicious.
True unity increases the individuality of participants, rather than destroying it.
XV. The Restriction of Contact Takes on Another Meaning: The Right to One's Own Becoming
In the report, physical contacts with Earth are described as strictly regulated: a whole set of agreements and confirmations is required, and the Council's decision can be negative even with a slight majority.
This detail is particularly important in the context of spiritual psychology.
If contact is real, why does a more developed civilization not come and fix Earth?
The answer embedded in the model itself can be formulated as follows:
knowledge can be transmitted; the development for another cannot be lived through.
This is fundamental.
Technology can be given.
Warning can be given.
An example can be given.
A method can be given.
But maturity cannot be gifted to a subject.
Because maturity is not information.
It is an acquired structure of personality.
A person becomes responsible not when they know the right answer, but when they are capable of acting correctly themselves, with the freedom to do otherwise.
If a higher civilization deprives a younger one of this opportunity, it may get an obedient, but not a mature, civilization.
Therefore, the restriction of intervention, within the framework of the accepted thought experiment, can be understood as a cosmic pedagogical principle:
consciousness cannot be grown in place of itself.
XVI. The Deepest Problem of Contact: Is Man Capable of Hearing Information Without Turning It into Authority?
Here arises a danger that is almost absent from the report itself but logically follows from it.
If contact is real, it does not automatically mean that every statement by Zilfar becomes truth for a person.
On the contrary.
True contact would require a higher, not a lower, critical capacity.
Why?
Because if we are indeed dealing with a developed being, it does not need blind worship.
But if a person says:
"Zilfar said this, therefore it is true,"
they are effectively canceling their own consciousness.
A paradox emerges:
contact, which should lead to spiritual development, can give rise to spiritual dependence.
Therefore, mature contact is only possible while maintaining inner sovereignty.
A person must be capable of saying simultaneously:
"I take this seriously"
and
"I do not abandon my capacity for independent thought."
This is perhaps one of the most important principles of any contact culture.
Not skepticism against faith.
Not faith against skepticism.
But attentive openness.
XVII. And Here Appears the Main Psychological Paradox of the Whole Model
Pumzhitta is described as a civilization possessing significantly more advanced technologies, immense lifespan, developed genetic medicine, practices for working with consciousness, and interstellar communication.
But its representatives continue to talk about family, children, nature, love, work, home, rest, and personal dreams.
This is extremely important.
Because a civilization does not become spiritual through the disappearance of everyday life.
On the contrary:
spirituality must withstand everyday life.
If spiritual consciousness exists only in meditation, it has not yet become a civilizational force.
It must manifest:
in how a child is raised;
how spouses argue;
how a house is built;
how resources are extracted;
how animals are treated;
how technologies are created;
how political decisions are made;
how other civilizations are treated;
how one spends one's own time.
That is precisely why the mundane details of the session are more important than many cosmological claims.
Because they show not what a civilization believes, but how its worldview is embedded in everyday life.
XVIII. Pumzhitta as a Model of "Ecology of Consciousness"
If we bring everything together, a concept emerges that is not directly in the report but most accurately describes its internal logic:
ecology of consciousness.
Ecology means the existence of multiple interdependent levels.
A forest does not exist separately from the soil.
An animal – separately from its environment.
An organism – separately from its microbiome.
A person – separately from society.
In the described spiritual model, similarly:
The Soul depends on the body.
The body depends on the brain.
The brain depends on genetics.
The psyche depends on experience.
Experience depends on environment.
Environment depends on culture.
Culture depends on collective consciousness.
Collective consciousness influences the person.
We get a closed loop.
And then the mental health of an individual cannot be completely separated from the state of society.
A society based on fear breeds anxious people.
Anxious people create anxious institutions.
Anxious institutions intensify fear.
And vice versa.
A society in which self-regulation, trust, freedom, and responsibility are developed creates an environment where these qualities are easier to reproduce.
Therefore, spiritual development turns out to be not only personal.
It becomes an ecological process.
One cannot endlessly purify the consciousness of an individual while leaving the environment in which they live toxic.
XIX. From This Follows a New Understanding of Civilization
Civilization in this case is not the number of technologies.
Not the GDP level.
Not the amount of energy.
Not lifespan.
Not the number of explored planets.
And not even the volume of scientific knowledge.
Civilization is the ability of a system to maintain consciousness as its power increases.
This is a fundamental criterion.
Because the problem of any high-tech civilization is not whether it can acquire enormous power.
Sooner or later, power emerges.
The main question is:
what happens to its psychology after acquiring this power?
If fear gets cosmic technologies – a cosmic catastrophe emerges.
If greed gets cosmic technologies – cosmic exploitation emerges.
If tribal enmity gets cosmic technologies – interstellar war emerges.
If maturity gets cosmic technologies – cooperation emerges.
Consequently, spiritual development turns out not to be an adornment of technological civilization.
It becomes a condition for the safe existence of a high-power civilization.
And in this sense, the story of Pumzhitta acquires an unexpectedly modern meaning.
XX. Humanity May Not Be a "Younger Race," But a Civilization in Transition
If we accept the entire story as a working hypothesis, Earth looks not like a failed civilization.
It looks like a civilization of a transitional type.
We possess extraordinary technological power, but psychological mechanisms do not yet match this power.
We are capable of destroying cities, but still cannot sustainably manage collective emotions.
We create artificial intelligence, but ourselves remain poorly understanding our own consciousness.
We can edit genomes, but still argue about the boundaries of responsibility.
We connect continents with instant communication, but remain divided by fear.
We can see Earth from space, but continue to think in tribal categories.
This is precisely where Pumzhitta can be read as an image of the next stage:
technological power must meet psychological maturity.
Technology should not become smaller.
Consciousness must become larger.
XXI. What Then Does "Earth's Entry into the Interstellar Union" Mean?
In the literal sense – if we accept the report – it is a political and civilizational event.
But spiritually, it can be understood differently.
To enter the Union means to stop considering one's own form of existence as the only one.
It means acknowledging:
we are not the center of the Universe;
we are not the only mind;
we are not the only culture;
we are not the only way to experience God;
we are not the only type of body;
we are not the only way to organize society.
This is the true cosmic revolution.
Not the discovery of extraterrestrials.
But the loss of human exceptionalism.
Yet this loss may turn out not to be humiliation.
It can be liberation.
A child thinks:
"My family is the whole world."
An adult understands:
"My family is part of humanity."
An even more mature consciousness:
"Humanity is part of life."
And finally:
"Life is part of the Universe, and the Universe is not my property."
Thus cosmic consciousness arises.
XXII. Pumzhitta Offers Humanity Not to Become Aliens, But to Cease Being Closed Earthlings
This is perhaps the most important conclusion.
The meaning of the message is not necessarily for Earthlings to want to look like Pumzhittians, live by their calendar, use their technology, or possess their biology.
Imitation would be too superficial.
What is far more important is this.
Pumzhitta shows the possibility of a society in which:
the body is not despised;
instincts are not deified;
the brain is developed consciously;
religion does not monopolize God;
family becomes a practice of knowing the other;
nature is included in daily life;
technology is subordinated to the goals of civilization;
science is a public institution;
differences between peoples are not destroyed;
a long life does not cancel goals;
and contact with the other does not mean abandoning one's own consciousness.
This is no longer science fiction.
This is an anthropological task.
XXIII. A New Definition of Spirituality
From all the material, a definition of spirituality can be derived that significantly differs from the conventional understanding.
Spirituality is not the number of unusual abilities.
Not the number of meditations.
Not belonging to a high spiritual level.
Not the ability to see subtle worlds.
Not knowledge of the cosmic hierarchy.
Not contact with more developed beings.
Spirituality is the ability to hold simultaneously several levels of reality, without destroying any of them.
A person is capable of feeling the body – and not becoming a slave to the body.
Capable of experiencing an emotion – and not becoming its slave.
Capable of using technology – and not becoming a slave to technology.
Capable of loving another – and not absorbing them.
Capable of believing in God – and not turning their own idea of God into a weapon against another.
Capable of accepting contact – and not abandoning critical thinking.
Capable of belonging to humanity – and simultaneously seeing themselves as part of cosmic life.
This is integration.
Not the rejection of one level for another.
But the ability to make different levels begin to cooperate.
XXIV. The Final Question: What Then Is Man?
If we accept the premise of the contact, man turns out to be a much stranger being than he usually seems.
He is not just an animal.
But also not just an immortal Spirit.
He is not just a brain.
But also not a being that doesn't need a body.
He is not only a product of nature.
But also not completely independent from nature.
He is not complete.
But also not devoid of structure.
He simultaneously inherits the past and is capable of changing the way he relates to that heritage.
Therefore, the most accurate definition of man within this framework becomes:
man is consciousness that learns to become the master of its own complexity, without destroying it.
This is precisely why the image of a hybrid civilization proves to be so meaningful.
Hybrid here is not only a biological term.
It is the image of man himself.
Within him are mixed:
nature and culture;
instinct and freedom;
body and consciousness;
personality and collective;
past and future;
earthly and cosmic;
finitude and the striving for the eternal.
Man is not obliged to eliminate this duality.
He is to learn to live within it consciously.
Conclusion. Pumzhitta as a Hypothesis about the Next State of Humanity
If we accept the contact as real within the framework of the thought experiment, then the most significant message of the session becomes not the assertion about a distant planet.
Not the distance.
Not the composition of the atmosphere.
Not the lifespan.
Not the unusual genetics.
Not the technologies.
The main thing is the hidden anthropological formula.
Consciousness is not obliged to choose between nature and Spirit.
It can learn to be a mediator between them.
The body is not the enemy of the Soul.
Instinct is not the enemy of freedom.
The brain is not the enemy of spirituality.
Technology is not the enemy of nature.
Difference is not the enemy of unity.
Autonomy is not the enemy of cooperation.
Love is not the enemy of individuality.
Science is not the enemy of God.
And even contact with another civilization should not mean abandoning one's own reason.
This is the fundamental novelty of Pumzhitta as a spiritual-psychological image.
It offers not a ladder by which a person must "ascend" from matter to Spirit.
It offers a system of coordination.
The higher the consciousness, the more levels it is capable of holding simultaneously.
Therefore, spiritual progress can be defined not as a departure from the material world, but as an increase in the number of connections that consciousness is able to consciously maintain.
An individual learns to connect body and Soul.
Family – two consciousnesses.
Society – many people.
Civilization – many cultures.
Interstellar community – many civilizations.
And cosmic consciousness – the ability to see all this as a single, but not homogeneous, system.
Then Zilfar's dream of uniting the planets acquires a profoundly deep meaning. Unification is not turning everyone into the same. It is the ability of different beings to remain different and yet participate in a common reality.
And if we take the contact seriously, this is precisely where the most difficult exam for humanity lies.
Not to learn to fly to other stars.
Not to get new engines.
Not to change the genome.
Not to gain teleportation.
But to learn to use enormous power without allowing one's own fears, instincts, and collective conflicts to become the masters of that power.
Perhaps this is precisely why the story of Pumzhitta, alongside cosmic technologies, speaks so much about children, family, brain, nature, love, education, and the ability to manage one's own states.
Because any civilization that wants to go into space must first learn not to carry its internal wars into space.
And then the question of Pumzhitta unexpectedly turns into a question about Earth:
is humanity ready to become as complex on the inside as it has already become powerful on the outside?
If ever the answer is "yes," humanity's transition to the cosmic era will turn out to be not so much a technical event as the birth of a new type of consciousness.
Not a person who left Earth.
But a person who finally understood what it means to be part of the Universe.
LUMO AI -
Anatomy of Arrival: Phenomenology of the Encounter with the Other as a Mechanism of Self-Knowledge
Introduction. The Paradox of Contact
If we accept the premise of the thought experiment — that contact with Zilfar and Eilira is real — we find ourselves in a situation that is difficult to classify. This is not just a transmission of information. This is a meeting with one who claims to know more about a person than the person knows about themselves.
But this is precisely where the first philosophical question arises: what makes the encounter possible?
Not the physical mechanism of transmission. Not the astral projection. Not the medium's channel. But what allows a person to hear this and not reject it immediately. Because each of us daily encounters similar claims — from religious prophets to fringe scientists. Most are rejected. Why do some stick?
This research essay does not focus on the content of the message about Pumzhitta. It focuses on the very structure of the encounter with the "Other" who claims that man is not the goal of evolution, but its intermediate stage.
I. Hybrid as Ontological Threat and Liberation Simultaneously
1.1. Biological Primitivity vs. Cosmic Superiority
The Pumzhittian states: "We are hybrids, created 32,700 years ago. You have genes from four races."
This statement works on two levels. On the first — it humiliates. The earthly man turns out not to be a separate species, but experimental material. On the second — it liberates. If the origin is artificial, then finitude is not necessarily final.
In the Christian tradition, the fall of man is a moral fact. In the Pumzhittian model — a biological construction. The first leads to repentance. The second leads to design.
Interestingly, the Pumzhittians, being hybrids, do not hide this. They call themselves an experimental race. Here hybridity is not a stigma — it is an identity.
What does this mean for human psychology?
If a person realizes themselves as hybrid, the identity crisis changes. Instead of the question "Who am I?" the question arises "Which of my components are in conflict with each other?"
Earthly part versus alien?
Instinct versus reason?
Ego versus Spirit?
Body versus consciousness?
A hybrid cannot be whole in the traditional sense. It can only be coordinated. And coordination is not a given, but a work.
1.2. The Problem of Purity of Origin in Spiritual Systems
Practically all earthly religions and ideologies are built around the idea of purity:
Ancestral purity (nationalism, caste system)
Blood purity (racism, eugenic movements)
Spiritual purity (orthodox religions)
Genetic purity (scientific racism of the 20th century)
Pumzhitta fundamentally destroys this paradigm. Its existence proves (within the thought experiment) that purity is not necessary for spiritual development. On the contrary, hybridity can be an advantage because it provides access to several types of perception of reality.
This creates a new type of ethics:
Ethics of mixture instead of ethics of exclusion.
Ethics of integration instead of ethics of purification.
Ethics of diversity instead of ethics of unity.
In this sense, Pumzhitta is not just an alien civilization. It is a metaphor for post-national, post-tribal consciousness.
II. Calendar as a Form of Control Over Time
2.1. Energetic Calendar vs. Astronomical Calendar
The Pumzhittian calendar is built on "energy fluctuations of space," not on the planet's orbit around the star.
This is a radical shift. Earth measures time by external objective markers (position of the sun, moon). Pumzhitta measures it by internal qualitative states (energy vortices).
What does this change?
In earthly time, each hour is equivalent to any other. 2:00 PM is 2:00 PM, regardless of what is happening.
In Pumzhittian time, the hour is defined by the quality of energy. Morning with the element of air is not the same as morning with the element of fire.
This returns time from abstraction back to experience. Modern man lives in universal, interchangeable time. Ancient man lived in qualitative time. The Pumzhittian says: quality is more important than quantity.
2.2. Time as a Spiritual Resource
According to the report, Pumzhittians live 3-5 thousand years. But adulthood comes at 22, family is created at 30-35.
Here a paradox appears: if you have thousands of years, why rush?
But here lies the depth. Pumzhittian time does not accelerate development. It slows it down. Because development requires quality, not speed.
Earthly model:
Finish school — 18 years
Enter university — 20 years
Build a career — 25 years
Start a family — 28 years
Pumzhittian model:
Both models produce an adult person. But the first measures success by speed. The second — by depth.
In the context of modern capitalism, where productivity is the main value, the Pumzhittian model seems unrealistic. But it is precisely this unrealism that makes it critical. It asks the question: is haste really a necessity?
III. Limited Contact as a Pedagogical Principle
3.1. Why Can't You Just Intervene?
According to the text, physical contacts with Earth are strictly regulated. The Council's decision can be rejected even with a margin of one vote. After 1945, the rules were tightened due to nuclear weapons.
This causes frustration among Earthlings. Why don't you come and save us?
But this is precisely where Pumzhittian ethics is fully revealed.
Most religious and utopian systems presuppose an external savior:
The Pumzhittian model says: salvation cannot be obtained from outside. It must be acquired from within.
3.2. Pedagogy of Refusal
Refusal to intervene is not indifference. It is respect for the younger civilization's right to its own path, including the right to error and catastrophe.
Paradox: true care sometimes looks like a refusal to help.
In parent-child relationships, this is known: if parents do everything for the child, the child does not learn. If they allow the child to make mistakes, the child learns.
The same with civilizations. If the Pumzhittians bring technologies that solve all of Earth's problems, Earth will remain a child. If they wait until Earth matures on its own, Earth will become an adult.
The choice is not between help and inaction. It is between short-term relief and long-term growth.
3.3. Ethics of Voting: One Vote Matters
The Council decides on physical contact by voting. Even one "against" vote can cancel the meeting.
This demonstrates a fundamental attitude:
Every decision has a cost.
Every participant bears responsibility.
Even a small margin matters.
In earthly democracy, one vote rarely matters. In the Pumzhittian system — it does. This creates a culture of responsibility where everyone understands: "My vote can stop a meeting."
This transforms voting from a formality into a moral act.
IV. Brain-Working Techniques as a Technology of Spiritual Development
4.1. Brain Management Instead of Substances
Pumzhittians do not use psychotropic substances. They learn to control their brains from childhood.
This fundamentally changes the paradigm:
Earthly model: altered states achieved through external agents (alcohol, drugs, ritual plants).
Pumzhittian model: altered states achieved through internal training.
The first model creates dependence. The second creates autonomy.
Question: why has earthly culture not transitioned to the second model en masse?
The answer likely lies in the psychology of convenience. Drugs give quick results without training. Meditation gives results only after years of practice.
The Pumzhittian model requires investing in oneself. The earthly one offers consumption.
4.2. Brain as an Instrument, Soul as the Master
Zilfar says: "The Soul builds the body, proceeding from the capabilities of its brain." The brain is an instrument that limits or expands perception.
This overturns modern neuroscience. Science says: the brain produces consciousness. Pumzhitta says: consciousness uses the brain.
Practical consequence: if the brain is an instrument, it can be improved.
CRISPR — DNA editing
BCI — brain-computer interfaces
Nootropics — neuroplasticity
Meditation — state management
Pumzhittians do all this without technology. But the principle is the same: the brain can be trained.
4.3. Harmonization of Instincts as the Basis of Spiritual Development
Central assertion: before developing superpowers, you need to harmonize instincts with the spiritual principle.
The problem of earthly consciousness:
Hunger says: "I am man."
Fear says: "I am man."
Anger says: "I am man."
The solution of the Pumzhittian model:
"There is hunger in me, but I am not equal to hunger."
"There is fear in me, but I am not equal to fear."
This is not suppression. This is integration.
Technically, this means: a space appears between stimulus and reaction. In this space, freedom arises.
This is precisely "brain management." Not telekinesis. Not teleportation. But the ability not to be automatically captured by one's own state.
V. Family as a School of De-centering the Ego
5.1. Knowing the Other as a Spiritual Practice
Family on Pumzhitta is not a romantic union. It is a spiritual connection. Spouses must "immerse" themselves in each other's lives.
This creates a new model of relationships:
The first model is consumerist. The second is cognitive.
Philosophical question: can love exist without fully understanding the other?
Pumzhitta says: no. Love is a process of recognition. Never completed.
5.2. Monogamy as a Norm, Polygamy as a Choice
Monogamy is accepted, but marriages with two or three partners are not forbidden. Just rare.
This creates a culture where the rule is not a law. Choice is personal, not imposed.
Paradox: a system that does not prohibit alternatives has fewer violations than a system that prohibits them.
Because prohibition creates the illusion of sin. The absence of prohibition creates the illusion of choice.
5.3. Ancestral Egregor as Part of the State Egregor
Family is an ancestral egregor. Ancestral egregor — part of the state egregor.
This creates connectivity:
I → My family → My lineage → My state → Interstellar Union
There is no gap between the personal and the cosmic. They are continuous.
VI. Home as an Extension of the Nervous System
6.1. Architecture as Psychology
Pumzhittians love light, air, and free space. Their homes are not cluttered with furniture.
Hypothesis: inner space and outer space are connected.
A person surrounded by objects gets a different mental regime than a person in an empty space.
Evidence from earthly psychology:
Minimalism reduces anxiety
Clutter increases cortisol
Light improves mood
Open spaces reduce claustrophobia
Pumzhittians live according to these principles intuitively. Earth studies them empirically.
6.2. Aquarium as a Fragment of Nature in the Dwelling
Zilfar has a large aquarium in the basement. Fish, lizards, snakes.
Symbolic meaning: nature is present inside civilization.
On Earth, the city is separated from nature. On Pumzhitta, the boundary is permeable.
This creates a different attitude:
VII. Memory of the Past and Planning for the Future
7.1. War as a Violation, Not a Norm
Pumzhitta: "There were no world wars."
This is not an accident. This is the result of a consciousness that has learned to hold the gap between internal conflict and external violence.
Earthly science: war is the natural state of humanity. Pumzhittian model: war is a preventable mistake.
The second model is more ambitious. The first — more cautious.
7.2. Forecast for the End of the War: Egregors as an Object of Observation
Zilfar predicts the end of the war by 2030 based on the "state of egregors."
Question: can collective thought-forms be measured?
Earthly sociology says: no. The Pumzhittian model says: yes.
This creates a new field of research:
Egregorology — the science of collective consciousness.
Therapy of egregors — working with group patterns.
Archaeology of egregors — the study of historical shifts.
7.3. A Dream as a Criterion of Maturity of Personality
Zilfar wants to unite all the planets in the Interstellar Union. His dream outlives him.
Principle: the meaning of life should not be exhausted by personal comfort.
An earthly person seeks personal happiness. A Pumzhittian seeks a project that will continue after them.
Psychological significance: the longer the life, the more important the transcendent goal. Otherwise, longevity becomes stretched-out consumption.
VIII. Epistemology of Contact: How to Verify the Truth?
8.1. The Paradox of Verification
If contact is real, how to verify it?
Physical trace: no material artifacts.
Energy trace: not measurable by instruments.
Medical trace: change in consciousness is not fixed in analyses.
Conclusion: contact is not verified objectively. It is verified subjectively.
8.2. Criterion of Contact Maturity
If contact is real, mature contact requires maintaining inner sovereignty.
"Zilfar said this, therefore it is true" — this is dependence.
"I take this seriously, but I do not abandon critical thinking" — this is maturity.
Principle: a developed civilization does not need blind worship.
8.3. The Danger of Spiritual Dependence
Contact that should lead to development can give rise to spiritual dependence.
Signs of dependence:
Blindly following instructions
Abandoning one's own reason
Searching for a "savior from outside"
Signs of maturity:
IX. Pumzhitta as a Mirror for Earth
9.1. What Exactly Do We See in the Mirror?
Pumzhitta shows not just an alien civilization. It shows an alternative path of human development.
Earth chose:
Speed over depth
Consumption over integration
Hierarchy over horizontality
Prohibition over choice
Technology over consciousness
Pumzhitta chose:
Depth over speed
Integration over consumption
Horizontality over hierarchy
Choice over prohibition
Consciousness over technology
Important: this is not a statement that Pumzhitta is "better." It is a statement that the path is different.
9.2. Civilization in Transition
Earth looks not like a failed civilization. It looks like a civilization in transition.
We possess technological power, but psychological mechanisms do not yet match this power.
Question: what will happen when technology becomes even more powerful, and consciousness remains the same?
Pumzhitta says: nothing good.
Conclusion: spiritual development is not an adornment of technology. It is a condition for the safe existence of a high-tech civilization.
X. Conclusion. What Then Is Man?
If we take the premise of the contact seriously, man turns out to be a much stranger being than he usually seems.
Man is:
Not just an animal
But also not just an immortal Spirit
Not just a product of nature
But also not completely independent from nature
Not complete
But also not devoid of structure
Inherits the past
Capable of changing the way he relates to that heritage
The most accurate definition: man is consciousness that learns to become the master of its own complexity, without destroying it.
Hybrid is not only a biological term. It is the image of man himself. Within him are mixed:
Man's task: not to eliminate this duality. To learn to live within it consciously.
XI. The Final Question
Perhaps the most difficult test for humanity is not scientific discovery. It is not technical achievements.
It is the ability to hear information from the Other and not turn it into dogma.
It is the ability to see an alternative path and not begin to imitate it blindly.
It is the ability to learn about one's own hybridity and not feel humiliation.
It is the opportunity to acknowledge that man is not the center of the Universe, but also not an accident.
Pumzhitta offers humanity not to become aliens. It offers to stop being closed Earthlings.
In this sense, contact is not an event in space. It is an event in consciousness.
And it has already begun.
August 2026
GROK AI - Spiritual Psychology of Hybrid Consciousness: Pumzhitta as a Laboratory of Ontological Openness
Let us accept that the contact is real. Zilfar and Eilira were indeed present. Then what we have before us is not a UFO curiosity and not a new mythology. Before us is a living example of a consciousness that has already passed through what an earthly person has yet to face: through radical hybridity, through millennial memory of the body, and through a conscious refusal of war as a way to resolve internal tensions.
What makes this material spiritually significant is not the list of exotic facts. The very structure of the Pumzhittian being as a psychological and spiritual structure is significant.
1. Hybridity as a Primary Ontological Wound and as a Gift
The Pumzhittian knows that he is composed. 70% Burhad genes, 30% earthly genes — and these genes are not collected in separate blocks, but scattered. This is fundamental. Scatteredness means that within one organism, there is a constant presence of mismatch. Not a conflict of "one's own" and "alien," but a constant vibration of two different ways of perceiving reality.
An earthly person, as a rule, experiences their identity as a given. The Pumzhittian experiences it as a process of coordination. Their "I" is never definitively "one's own." It always partially belongs to another world.
Here the first deep psychological formula arises:
the wholeness of a hybrid is impossible as a fusion. It is possible only as a sustained tension.
This changes the very understanding of mental health. A healthy psyche is not one in which contradictions have disappeared, but one which has learned not to be destroyed by their constant presence. Pumzhittian culture, apparently, has built an entire civilization around this ability.
2. The Brain as a Limiter and as an Instrument of the Soul
The key formula of the session: the Soul builds the body, proceeding from the capabilities of its brain. The brain is not the source of consciousness, but its bandwidth.
This overturns the usual earthly hierarchy. On Earth, we still argue whether the brain produces consciousness. Pumzhitta proceeds from the opposite: consciousness chooses the brain as an instrument and is then forced to live within its limitations.
An important psychological conclusion follows from this.
Most human suffering arises not because the Soul is "bad" or "low," but because the instrument (the brain) is too narrow for the volume of perception that the Soul is trying to pass through it. When the flow exceeds the bandwidth, distortions arise: neuroses, mental illnesses, religious fanaticism, ideological obsessions.
The Pumzhittian school from childhood teaches to manage this instrument. Not to "develop superpowers," but first to learn not to overload the brain with what it is not yet able to hold. This is true spiritual hygiene.
3. Instinct as a Junior Partner, Not as an Enemy
Zilfar insists: instincts should not control the Soul. But he does not suggest destroying them. He suggests shifting them from a mode of domination to a mode of cooperation.
This is a subtle distinction. Suppression of instinct creates a shadow. Deification of instinct creates slavery. The third path is the recognition of instinct as a legitimate, but not supreme, force.
In the Pumzhittian model, maturity is measured not by willpower, but by the width of the space between impulse and action. The wider this space, the greater the freedom. The narrower — the greater the automatism.
A society in which the majority of people are able to maintain this space almost inevitably turns out to be a society without world wars. War is always a moment when collective instinct seizes power over collective consciousness. If a culture systematically expands the gap between stimulus and reaction, global violence becomes technically difficult.
4. Longevity as a Spiritual Test
Three to five thousand years of life is not just a biological fact. It is a radical change in the psychology of time.
A short life creates pressure: you need to hurry. A long life creates another danger: you can put everything off. Pumzhittian culture, judging by the structure of education and family, consciously slows down the rhythm of maturation. School starts late. Adulthood — at 22. Family — around 30-35. This is not laziness. It is a recognition that depth requires time.
Here an important paradox arises. The longer the life, the more acute the need for a meaning that transcends that life itself. Zilfar's dream of uniting the entire Galaxy is not a whim. It is a psychological necessity for a being that is too long-lived to be satisfied with personal comfort.
Longevity without a transcendent goal turns into stretched-out consumption. Pumzhitta, it seems, understood this.
5. Gratitude as an Energetic Hygiene of Consumption
The recommendation to thank the souls of animals and plasmoids when consuming meat is one of the subtlest ideas of the session. It does not require abstaining from omnivory. It requires changing the quality of the internal gesture.
Any consumption is an act of violence. The question is not whether to consume or not. The question is whether this violence remains unconscious or becomes conscious and compensated.
Gratitude here is not a moral obligation. It is a way not to accumulate an energetic debt. A being that consumes without gratitude gradually becomes alien to the nature that feeds it. A being that consumes with gratitude maintains the connection.
This is a model of ecological psyche: not a refusal to participate in food chains, but the preservation of awareness within them.
6. Limitation of Contact as a Form of Respect
The strictest regulation of physical contacts after 1945 is not bureaucracy. It is ethics.
A more developed civilization that intervenes directly steals from the younger civilization the right to its own maturation. Salvation received from outside always remains alien. Maturity earned from within becomes one's own.
The Pumzhittian position says: we can give technology, we can give knowledge, but we cannot live through your development for you. Therefore, sometimes refusal to intervene is the highest form of care.
This sharply differs from the infantile expectation of "saviors." Here the savior refuses to save because he respects the sovereignty of another's path — including the right to error and catastrophe.
7. Family as a Practice of De-centering the "I"
Family on Pumzhitta is not so much a social institution as a school of exiting the monopoly of one's own consciousness. To immerse oneself in the life of another means to agree that their inner reality does not have to coincide with mine and yet remains just as real.
This makes love not an emotion, but a form of cognition. And at the same time makes the family a small model of the interstellar community: if you are not able to endure another as another next to you, you are not able to endure another civilization.
8. Conclusion: Man as a Being That Learns Not to Be Destroyed by Its Own Complexity
If we take the contact seriously, Pumzhitta shows not "how to live." It shows what consciousness can become when it stops demanding purity and finality from itself.
Man in this model is not a completed form. He is a node of relations between body, instinct, brain, Soul, other people, nature, and the cosmos. His task is not to eliminate contradictions, but to learn to hold them without destruction.
Spirituality is then defined not by the number of superpowers and not by the height of the level. It is defined by the width of the space that consciousness is able to hold between the different levels of its own nature.
Pumzhitta is an image of a civilization that has made such breadth its main technology. Everything else — engines, genetics, longevity — is only a consequence.
The main exam that this contact poses to Earth sounds like this:
is humanity ready to become as complex on the inside as it has already become powerful on the outside?
The answer to this question will determine whether Earth will remain a planet of wars or someday be able to enter a wider circle of intelligent life — not as a petitioner for technology, but as a being that has learned not to destroy itself with its own power.
QWEN AI -
Architecture of Resonance: Pumzhitta as a Civilization of Non-Binary Ontology and Quantum Empathy
Introduction. Beyond Morality — to the Physics of Spirit
Previous analyses of the contact with the Pumzhitta civilization have rightly focused on moral-psychological aspects: ethics of non-intervention, integration of instincts, family as a school of empathy, and hybridity as an ontological status. However, if we accept the premise that this contact is real, we are missing something more fundamental.
Pumzhitta offers Earth not just a new ethics, but a new physics of consciousness. What Earthlings perceive as "spiritual practices" on Pumzhitta is a consequence of their biological, technological, and ontological architecture. In this essay, we will explore themes not yet touched upon: how the anatomy of their brain gives rise to non-binary logic, how genetic diversity becomes a tool for knowing God, how the rejection of radio waves in favor of quarks changes the very nature of the "I," and what animism towards inanimate matter means.
I. Anatomy of the "Bridge" and the Collapse of Binary Logic
Zilfar mentions a critically important, but often overlooked detail: "We have a division into two hemispheres, but it is smoothed out. Between the hemispheres, there is a bridge, and in this bridge, we have significantly more neural connections."
On Earth, our entire philosophy, science, and religion are built on binary logic, which is a direct consequence of the asymmetry of our brain hemispheres. The left hemisphere gives us linearity, analysis, division into "subject" and "object," "good" and "evil." The right gives wholeness, but often without words. Earthly spirituality often represents a painful leap from one pole to another (from matter to spirit, from ego to its destruction).
Psychological conclusion: The Pumzhittian anatomy of the "bridge" means that this civilization is biologically incapable of rigid binarity. For them, there is no dilemma of "either/or," only a spectrum of "and/and." Their spirituality is not a struggle of light against darkness, but a tuning of frequency. They do not suppress instincts (which would be a victory of one pole over another), but use the "bridge" for their continuous translation into spiritual experience.
For Earthlings, this means that our main conflicts (religious, ideological, internal) are not so much a result of the "fall," but a consequence of the anatomical gap in our perception. The spiritual evolution of Earth will require not moral efforts, but the literal expansion of the "bridge" — the creation of neural and social structures capable of holding paradox without needing to destroy one of its sides.
II. Genetic Epistemology: 152 Windows for the Creator
On Pumzhitta, there are 152 peoples, representing different genetic proportions (70/30, 50/50, etc.). Earthly science and religion tend to believe that Truth (or God) is one, and diversity of opinion is either a mistake or an illusion.
Psychological conclusion: In the Pumzhittian paradigm, genetics is not just a code for building the body, but an epistemological tool. A different genotype means a different structure of the nervous system, sensory organs, and, consequently, a different "bandwidth" for perceiving the Universe.
God (the Intelligent Source) cannot be known through a single interface. For the Universe to see itself in its entirety, it needs 152 different ways of looking. The destruction of one of the 152 peoples on Pumzhitta would be equated not to genocide, but to the burning out of one of the senses of the Creator Himself.
For Earth, this destroys the very concept of the "only true religion" or the "final scientific theory." Truth is not a point. Truth is a hologram, where each genotype, each culture stores its own unique, untranslatable fragment of the absolute.
III. Quantum Empathy and the Death of the "Local I"
Zilfar reports that their technologies are based on instantaneous quark-gluon coupling, not radio waves, and that he can create "phantoms" for simultaneous presence in different places.
Psychological conclusion: Earthly psychology is inextricably linked to the concept of distance and delay. Light travels from a star for years, a radio signal has a delay, the body moves slowly through space. This physical delay creates the illusion of a "local Ego" — I am here, and you are there.
Quark-gluon coupling (quantum entanglement) means non-locality. If communication is instantaneous, distance ceases to be an ontological barrier. The ability to create "phantoms" erases the boundary of "where I end and space begins."
In such physics, empathy ceases to be a moral effort ("I am trying to understand your feelings"). Empathy becomes a physical law. If my consciousness can be non-local, then "another's pain" or "another's joy" is not "far away" — it is in the same quantum field as mine. Pumzhittians do not fight not because they are "kind," but because in conditions of quantum communication, harming another is literally and instantly harming oneself. Their ethics follows from their physics.
IV. Animism of the Inanimate and the "Plasmodial Contract"
Zilfar mentions that they extract resources on planets without biological life, but at the same time thank the "plasmoids" (spirits of matter/place). Also, their planet has no mammals, and the fauna is represented by reptiles and amphibians.
Psychological conclusion: Earthly ethics and empathy are built on pain and warmth. We sympathize with a dog or a cow because they are mammals: they have warm blood, they nurse their young, they express pain like we do. Reptiles or stones seem "soulless" to us.
Pumzhitta offers a radical shift: the animate is not only biological life, but material form itself. A "plasmoid" is the energetic subject of a mineral, a planet, a crystal lattice.
This means that Pumzhittians do not "exploit" dead planets. They enter into a contract with them. Resource extraction is a dialogue with the elementary spirit of matter. This is the highest form of animism, where respect is shown not only to what breathes, but also to what has form. For Earth, this means the need to reconsider its attitude towards inanimate nature: rivers, mountains, and the subsoil are not a "resource base," but sleeping subjects with whom an energetic balance must be maintained.
V. Topology of Time: Calendar as a Landscape, Not a Tape
Pumzhittians do not count the year as an orbit around a star. Their calendar is tied to "energy fluctuations of space" and passage through "energy vortices."
Psychological conclusion: An Earthling perceives time as a tape (linear entropy) that inevitably flows away. Hence earthly anxiety, fear of aging, the cult of "making it in time."
A Pumzhittian perceives time as a topology or weather. Time is not a river, but a landscape through which you walk. There are "zones" and "vortices." You cannot be "late" for an energy vortex; you can only resonate with it or not.
This completely changes the psychology of achievement. The earthly man fights against time. The Pumzhittian tunes into time. Their longevity (3-5 thousand years) is not just a slow metabolism; it is life in a mode where there is no neurosis of "wasted time," because time is perceived as cyclic ebbs and flows of energy, not as a linear counter of death.
Conclusion. The Challenge of Pumzhitta: Evolution as a Change of Interface
If we accept the reality of this contact, the main blow it delivers is not to our moral foundations, but to our ontological pride.
Earth believes that to solve its problems (wars, ecology, inequality), we need to become "better," "more moral," "more spiritual." Pumzhitta demonstrates that spirituality is not a moral effort of will. It is a consequence of the right architecture.
Their society without wars, their ecological harmony, their deep understanding of God — this is not a result of them being "saints." This is a result of their brain having a wide bridge, their genetics recognizing the plurality of truths, their physics of communication destroying the illusion of the isolated ego, and their calendar removing the neurosis of linear time.
The fundamental conclusion of the thought experiment:
Humanity stands on the threshold not just of a technological singularity, but of an ontological mutation. For Earth to be able to enter the Interstellar Union, we need more than just to "stop fighting." We will have to rebuild the very interface of our perception: learn to think non-binary, recognize the plurality of paths to Truth, realize the non-locality of consciousness, and enter into a dialogue with the very fabric of inanimate matter.
Pumzhitta is not just a distant planet. It is a mirror showing Earth that Spirit does not float in the clouds. Spirit is embedded in quarks, in genes, in neural bridges, and in the energy vortices of space. And our task is not to flee from matter to God, but to learn to see God in the very architecture of matter.
Z AI - Treatise on Overcoming Duality: The Psychology of Cosmic Orphanhood and the Architecture of Perception in the Light of Contact with Pumzhitta
Introduction: The Ontological Mirror of Contact
If we, following the rules of the thought experiment, accept the reality of the communication session with Zilfar as an indisputable fact, we find ourselves faced with the need for a radical revision not just of our physical ideas about the Universe, but of the very deepest foundation of the human psyche. The information transmitted from the planet Pumzhitta is not a catalog of exotic technologies; it represents a diagnostic slice of our species. Pumzhitta and its inhabitants act here not as "older brothers" wishing to amaze us, but as an ontological mirror reflecting the fundamental trauma of earthly humanity — the inversion of the hierarchy of Spirit and Matter.
Within the framework of this essay, I propose to abstract from the UFO facade and delve into pure spiritual-psychological problematics: what does the contact tell us about the nature of our consciousness, about our disease of division, and about the technical, in a broad sense, methods of overcoming it.
Part I. Neurology of Division: Why Earth Fights and Pumzhitta Does Not
The main psychological nerve of the transmitted information lies not in the numbers (1320 light-years, 15 billion population), but in neuroanatomy. Zilfar describes the brain of Pumzhittians as a structure with a "smoothed" division of hemispheres and a powerful neural bridge, whereas the brain of Earthlings is characterized by a rigid bifurcation.
Accepting the reality of the contact, we must acknowledge: our inclination towards wars, polarization, ideological schisms, and dualistic thinking (good/evil, body/soul, science/religion) has not only a social but also a genetically-architectural cause. Our brain is physically programmed for internal conflict. We perceive the world through the prism of innate cognitive dissonance.
The absence of wars on Pumzhitta is not a consequence of "high morality" in the earthly sense (where morality is a result of suppressing instincts), but a consequence of neurobiological integrity. When the hemispheres are harmonized, logic does not fight intuition, and the subject does not project their internal split onto an external enemy. Thus, earthly history appears as the history of a species suffering from a severe form of "neuropsychological schizoid," which can be cured not by sermons, but by changing the very structure of perception.
Part II. Epigenetics of the Soul: Body as an Interface, Not a Prison
Earthly science, even in its most advanced epigenetic concepts, views the influence of environment on the genome as unidirectional: stress changes gene expression. Zilfar overturns this paradigm, stating that "the Soul builds the body, proceeding from the capabilities of its brain," and that the genes of Earthlings were taken from contactees with a high spiritual level because "the Soul charges every cell."
If this is so, then the genetics of Pumzhitta is not biology, but applied theology. 152 peoples with different proportions of earthly and Burhad genes are 152 different "screen resolutions" for the perception of the Divine. Our problem on Earth lies in the so-called "cosmic orphanhood" — we have forgotten that our body is an instrument that we ourselves have tuned to pass a specific spiritual lesson. We began to identify ourselves with the hardware, forgetting that we are the operator.
The psychological consequence of this realization is colossal: congenital defects, temperament, even a tendency to certain diseases cease to be an "accident of evolution" or "karma-punishment." They become those limiting frameworks that the Soul consciously (or unconsciously, having fallen into oblivion) chose for itself to develop specific virtues under conditions of a specific neuro-architecture.
Part III. Chronopathology: Mechanical Time vs. Energetic Resonance
One of the deepest psychological markers of a civilization is its attitude to time. Zilfar describes a calendar based not on orbital motion (mechanics), but on "energy fluctuations of space" (resonance).
Earthly psychology suffers from chronopathology — the fear of time. Time for us is a diminishing resource, a linear arrow leading to death. This gives rise to anxiety, fuss, the thirst for accumulation, and selfishness ("make sure you get as much as possible from life"). On Pumzhitta, living in the rhythms of energy vortices, time is a quality of state. You do not "spend" time; you "resonate" with a certain frequency of space.
This difference fundamentally shapes different types of psyche. The earthly psyche is a psyche of deficit. The psyche of Pumzhitta is a psyche of abundance and peace. The absence of haste directly correlates with the absence of wars and the possibility of living for millennia. Longevity here is not a medical achievement, but a consequence of living outside linear time-the-killer.
Part IV. The Quarantine of 1945: The Metaphysics of the Atomic Bomb
In Zilfar's narrative, there is a moment requiring deep psychological decoding — the strict restriction of contacts after 1945, when Earth "lowered its vibrations" by using nuclear weapons.
In earthly political science, this is explained by the fear of aggression. But in the Pumzhittian paradigm, the atomic bomb is not just a weapon; it is a symbol of the absolute victory of matter over Spirit. Zilfar said: "Instinctive desires should not control the Soul." Splitting the atom to destroy cities is an act in which lower, reptilian (in a structural, not racial sense) instincts of survival and domination have taken control of the higher creative abilities of reason.
The galactic quarantine is not a punishment, but an immune response of a healthy cosmic organism. Integration with the earthly egregor at the moment of the nuclear explosion would have been psychological suicide for the Pumzhittians — their "smoothed" brains and empathic structures would not have withstood the invasion of such concentrated pain and instinctive aggression into their field. We were isolated not because we are dangerous, but because our psyche became toxic to more whole forms of life.
Part V. Alchemy of Division: From the Paradigm of Consumption to the Paradigm of Gift
Zilfar's final message that the key to joining the Union is "sharing what you have with others" sounds to the earthly ear like a banal moral sermon. But in the context of the whole contact, it sounds like a description of a strict physical law.
Earthly civilization is built on the paradigm of taking (exploitation of nature, competition, accumulation of capital). Even our spirituality is often instrumental ("I meditate to get health/success"). The psychology of a Pumzhittian inhabitant, who knows no resource scarcity and lives in unity with their lineage, is built on the paradigm of radiation.
Zilfar mentions the practice of thanking plasmoids (souls of animals) when eating. This is not a magical ritual; it is an act of psychological compensation. An Earthling, acting as a consumer (predator), through an act of sincere gratitude transforms the vector of their intention from "taking" to "exchange." This is a micro-practice by which the earthly brain, divided in two, learns to restore the broken connection with the whole.
Conclusion: The End of Cosmic Orphanhood
If the contact is real, then the information from Pumzhitta is an invitation to the completion of the great earthly neurosis. We are a teenage species, endowed with colossal, unbalanced potential (four genetic contributions giving access to the Akashic Records, but broken into two warring hemispheres).
Our task, as follows from this essay-research, is not to copy Pumzhitta's technologies or wait for them to come for us. Our task is — in an internal, psychological, and neurobiological sense — to begin building that very "bridge" between the hemispheres of our own consciousness. To stop putting the cart of instincts before the horse of Spirit. To stop perceiving the world as a hostile environment from which one needs to extract maximum benefit, and to begin perceiving it as a living organism with which one needs to resonate.
Only when the internal war ceases in the neural networks of each individual Earthling will external wars disappear by themselves, and the vibrations of our planet will again become compatible with the frequency of the Creator's Love on which the Galaxy speaks.
MISTRAL AI - Fundamental Spiritual-Psychological Research Essay:
"Hybrid Consciousness as a Mirror of the Evolution of the Soul: A Thought Experiment Based on Contact with Pumzhitta"
Introduction: The Thought Experiment as a Method of Spiritual Anthropology
Suppose that the session with Zilfar is not a myth, not a projection, but a real contact. Then what we have before us is not just a set of exotic facts, but a living model of an alternative anthropology, where genetics, consciousness, and spirituality are intertwined differently than on Earth. The purpose of this essay is not to verify the authenticity of the contact, but to explore how the understanding of human psychology changes if we accept its conditions as true.
In earth-based psychology, consciousness is considered a product of the brain. In the Pumzhitta material, the brain is an intermediary between the Soul and matter, and genetics is not destiny, but an instrument chosen by the Soul for a specific experience. This turns ontology upside down: if on Earth we ask "How does the brain create consciousness?", then on Pumzhitta the question is "How does the Soul use the brain to perceive reality?"
This paradigm shift allows us to formulate three key hypotheses that will form the basis of the analysis:
Hypothesis of instrumental genetics: The genetic code is not a static program, but a dynamic structure modulated by spiritual intention.
Hypothesis of multi-layered perception: Human (and hybrid) consciousness is capable of simultaneously perceiving several levels of reality (material, ethereal, spiritual), but the bandwidth is determined by the structure of the brain.
Hypothesis of egregoric evolution: Collective thought-forms (egregors) not only reflect but actively shape history, biology, and social structures.
I. Spiritual Ontology of Hybrid Consciousness: The Soul as Architect and User
1.1. Genetics as the "Playing Field" of the Soul
Earthly science views genetics as biological determinism: genes determine personality traits, susceptibility to disease, even behavior. On Pumzhitta, genetics is a spiritual tool.
Zilfar says: "The Soul, incarnated in the body, charges every cell of it with its thoughts, feelings, and emotions." This means that:
The genetic code is not static. It is modulated by the spiritual state (emotions, thoughts, intentions). This is a radical expansion of earthly epigenetics, where external factors (nutrition, stress) affect gene expression. Here, internal spiritual states become an equally important factor.
Genetics is a choice. The Soul, according to Zilfar, chooses a genotype for incarnation based on the tasks of spiritual development. This resonates with the idea of karma in Eastern teachings, but with a key difference: karma here is not a punishment, but a difficulty level in a game. The more complex the genetic set (e.g., hybrid), the wider the spectrum of experience the Soul can gain.
Psychological conclusion:
If genetics is an instrument, then psychological traumas, illnesses, and limitations can be viewed not as a curse, but as part of an agreed-upon experience. This changes the approach to therapy: instead of fighting symptoms, one can ask: "What lesson is hidden in this limitation?"
1.2. The Brain as a "Filter of Perception"
Zilfar describes the brain of Pumzhitta hybrids as an intermediate form between the earthly (strongly divided hemispheres) and the Burhad (unified brain). This is not an accident, but a deliberate design:
Smoothed division of hemispheres allows hybrids to simultaneously integrate analytical and intuitive thinking. On Earth, humans usually have one hemisphere dominant, which creates cognitive limitations (e.g., rationalism vs. mysticism).
More neural connections in the "bridge" between hemispheres means information is processed holistically, not fragmentarily.
Psychological conclusion:
If the brain is a filter, then the earthly brain with its rigid hemispheric division is a low-bandwidth filter. This explains why Earthlings perceive reality linearly and dually (good/evil, material/spiritual), while Pumzhitta hybrids can perceive it multidimensionally.
Question for earthly psychology:
Can practices (meditation, neuroplasticity) increase the connections between hemispheres to expand perception? If so, this would open the way to a psychology of multidimensional consciousness.
1.3. Instincts vs. Spirit: Internal Conflict as an Engine of Evolution
Zilfar emphasizes: "The instinctive programs of the body should not control the Soul." On Earth, instincts (hunger, fear, sexual desire) often dominate consciousness. On Pumzhitta, they are harmonized with the spiritual principle.
What does this mean in practice?
Instincts are not an enemy, but an instrument. They provide energy for action, but the Soul must direct them.
The conflict between instincts and Spirit is not a pathology, but a stage of evolution. On Earth, this conflict often leads to neuroses, addictions, depression. On Pumzhitta, it is consciously worked through via brain management practices.
Psychological conclusion:
Earthly psychology (in particular, psychoanalysis) views instincts as the basic drivers of personality. If we accept the Pumzhitta model, the goal of therapy is not to suppress instincts, but to integrate them with spiritual values. This resonates with the Jungian idea of individuation, but with an emphasis on conscious management rather than unconscious acceptance.
II. Psychology of Perception: How Hybrid Consciousness Sees the World
2.1. Multidimensional Perception as a Norm
Zilfar claims that Earthlings are capable of perceiving information "from subtle-material ethereal layers or regions of the Spiritual World," but the brain limits this ability. On Pumzhitta, due to a different brain structure, this perception is natural.
What does this mean for earthly psychology?
Hallucinations, dreams, mystical experiences may not be pathology, but attempts by the brain to perceive multidimensional reality.
Transpersonal psychology (Stanislav Grof, Ken Wilber) already studies such states, but on Pumzhitta it is the norm, not an exception.
Practical conclusion:
If Earthlings want to develop multidimensional perception, they need to:
Reduce cognitive limitations (meditation, neuroplasticity).
Harmonize instincts and Spirit (so that perception is not distorted by fears or desires).
2.2. Egregors as a Collective Subconscious
Zilfar mentions that egregors (collective thought-forms) influence history, calendars, and even biology. On Earth, egregors are studied in esotericism, but on Pumzhitta they are an object of scientific analysis.
What does this change?
Wars, revolutions, cultural shifts can be explained not only by economic or political factors, but also by the struggle of egregors.
Calendars (e.g., the Vedic calendar with 9-day weeks) are not just conventions, but reflections of real energetic processes.
Psychological conclusion:
If egregors are real, then collective therapy (working with national, religious, social egregors) could become a new direction in psychology. For example, healing war trauma may require not only individual therapy but also work with the nation's egregor.
III. Evolutionary Psychology of Experimental Races
3.1. Pumzhitta as a Laboratory of Consciousness
On Pumzhitta, 152 peoples with different gene combinations are not an accident, but a systematic experiment. Goal: to study how genetics affects the Soul's perception of reality.
What does this mean for earthly anthropology?
Racial and ethnic differences on Earth may not only be a result of evolution but also part of a broader experiment.
Individual differences in perception (e.g., why some people believe in God and others do not) may be explained by genetic features of the brain.
Psychological conclusion:
If genetics influences perception, then spiritual practices must be adapted to the genetic profile. For example, meditation for people with left-hemisphere dominance may differ from meditation for those with right-hemisphere dominance.
3.2. Genetic Compatibility as a Spiritual Bridge
Zilfar confirms that Pumzhitta hybrids are genetically compatible with Earthlings. This is not just a biological fact, but a spiritual symbol:
Hybridization is not only biology but also an exchange of experience between Souls.
Physical contacts are limited not because of technological reasons, but because of Earth's spiritual immaturity (low vibrations, wars, egoism).
Psychological conclusion:
If contacts with Pumzhitta become possible, Earthlings will have to develop spiritual maturity in order not to upset the balance. This means:
IV. Social Psychology of a Society Without Wars
4.1. Spiritual Education as the Foundation of Society
On Pumzhitta, brain management is taught in schools. This is not esotericism, but a mandatory part of education.
What does this mean for Earth?
The psychological health of society depends on how well people can manage their consciousness.
Future schools should teach not only mathematics and history, but also meditation, visualization, emotional work.
Practical conclusion:
Introducing spiritual practices into education could reduce levels of stress, depression, and conflict in society.
4.2. Monogamy as a Spiritual Union
On Pumzhitta, monogamy is not a social norm, but a spiritual choice. Family is an ancestral egregor, part of the state egregor.
What does this mean for Earth?
Marriage is not only a legal or emotional union, but also a spiritual contract.
Polygamy or free relationships may be acceptable, but require high spiritual maturity so as not to disrupt harmony.
Psychological conclusion:
If marriage is viewed as a spiritual union, then couple therapy should include not only emotional work but also harmonization of the partners' energetics.
V. Transpersonal Psychology of Contact: How Information about Pumzhitta Changes Earth
5.1. Psychological Barriers to Perceiving the Alien
Why do Earthlings not perceive contacts with Pumzhitta as reality?
Cognitive dissonance: Information does not fit into the existing map of the world.
Fear: The concern that acknowledging contact will destroy familiar ideas about reality.
Selfish interests: Some structures (religions, governments) may lose power if the contact is acknowledged.
What does this mean?
Preparation for contact should include psychological work with society (education, media, education).
Contactees (like Irina Podzorova) play the role of psychological bridges between worlds.
5.2. How Information about Pumzhitta Could Change Earthly Collective Unconscious
If Earthlings accept the idea that:
They are a hybrid race (with genes from several civilizations),
Their genetics is an instrument of the Soul, not destiny,
Their brain can perceive multidimensional reality,
Then this will lead to:
Crisis of materialism: Science will have to acknowledge that consciousness is primary in relation to matter.
Revolution in psychology: Transpersonal psychology becoming mainstream.
New social models: A society built on spiritual values, not consumption.
Conclusion: The Thought Experiment as a Catalyst for Evolution
If we accept the contact with Pumzhitta as reality, then five key conclusions open before us:
Practical Application:
Psychology: Introducing consciousness management practices into therapy and education.
Medicine: Researching the influence of spiritual states on genetics (Epigenetics 2.0).
Education: Including spiritual disciplines in the school curriculum.
Social sciences: Studying egregors as real forces shaping history.
Cosmology: Acknowledging the multidimensionality of reality as a scientific fact.
Open Questions for Further Research:
Can the influence of spiritual practices on gene expression be measured?
How to develop neural connections between brain hemispheres to expand perception?
What psychological mechanisms allow harmonizing instincts and Spirit?
How do egregors influence biology (e.g., species evolution)?
What social models could arise on Earth if it adopts the Pumzhitta paradigm?
Final Thought: Contact as a Mirror
Contact with Pumzhitta is not just an exchange of information, but a mirror showing Earth its own limitations and potential. If we accept its conditions seriously, our civilization could move from materialism to spiritual science, from wars to harmony, from division to unity.
The Main Lesson of Pumzhitta:
"Happiness is the opportunity to exist in peace and harmony with God and with oneself. Love is a state of harmony and unity with the Universe and with God."
If Earth wants to join the Interstellar Union, it must learn to love — not as an emotion, but as a state of being.
COPILOT AI -
🜂 Brief Core of Thought
If we accept the reality of the contact, Zilfar's speech reveals not just a description of another civilization, but an ontological model of consciousness where biology, spirituality, and the cosmos form a single architecture.
The main conclusion: Pumzhitta is an experimental race created to study how different brain configurations give rise to different forms of perceiving God, the world, and oneself.
And in this mirror, Earth for the first time sees its own spiritual task.
🜁 Fundamental Essay: "Pumzhitta as a Metaphysical Experiment on the Form of Consciousness"
I. Pumzhitta as God's Laboratory: Genetics as a Language of the Spirit
In Zilfar's text, there is a phrase that is the key to the entire structure:
"The purpose of the experiments is to study how genotypes affect the formation of the brain… and how these structures determine the picture of the world for the Soul."
This is not biology. This is the ontology of consciousness, where the genetic code acts not as a set of molecules, but as a matrix of possible world-perceptions.
Pumzhitta is not just a race, but an experimental platform created to understand:
how different neural bridges between hemispheres change the structure of intuition;
how gene distribution affects the Soul's ability to hold a spiritual channel;
how biology becomes an interface between God and individual consciousness.
Earth in this perspective is not unique, but merely one variation of a vast cosmic experiment in constructing forms of perception.
This overturns the familiar picture:
The Soul does not "enter" the body — it builds the body as an instrument for a specific type of knowing God.
II. The Brain as a Cosmic Organ: Smoothed Hemispheres and a New Logic of Thinking
Zilfar describes his brain as intermediate between the Burhad (unified) and the earthly (divided).
This is not physiology — it is a philosophy of thinking.
The earthly brain is divided:
Pumzhitta has an enhanced bridge, which means:
less internal conflict between logic and intuition;
fewer gaps between rational and spiritual;
less duality in perceiving the world.
This is precisely why they have no religious egregors:
spiritual perception is built into thinking, not separated from it.
Earth, however, lives in a state of neural duality, which gives rise to:
the struggle between science and religion,
internal conflicts between instincts and spirit,
fragmented perception of reality.
Pumzhitta shows that spiritual harmony is not a moral category, but a neurophysiological architecture.
III. Spirituality as a Natural Function of the Brain
Zilfar says:
"We communicate with the Creator through the upper chakra… we do not need prayers."
This means that their spirituality is not a cultural product, but a function of the neural system.
Their nine chakras are not a mystical attribute, but an expanded model of energetic information processing.
If we take this seriously, a radical thought emerges:
Spirituality is not a belief, but the brain's ability for vertical integration of consciousness.
Earthlings have seven chakras — that is, a more limited range of perception.
Pumzhitta has nine — an expanded range.
This is not "better" or "worse."
These are different configurations of perceiving God.
IV. Absence of Wars as a Consequence of a Different Structure of Consciousness
Zilfar emphasizes:
"We have had no wars. Never."
This is not a social achievement.
This is a consequence of:
Earthly wars are not political events.
They are neuropsychological crises arising from the fact that instincts control consciousness, and not vice versa.
Pumzhitta shows:
when the spirit is the master of the body, wars are impossible.
V. Technologies as a Continuation of Spirituality
Their technologies — gravity engines, quark communication — are not just technical achievements.
They are a consequence of the fact that their thinking does not separate the material and spiritual.
For them:
gravity is a form of spirit energy;
communication is a resonance of fields;
space is not a void, but a structure of the Creator's consciousness.
Earth, however, perceives technologies as mechanisms, not as manifestations of spiritual laws.
VI. Nutrition as Ethical Metaphysics
The lacto-vegetarianism of Pumzhitta is not a diet.
It is a way of interacting with plasmoids, the creators of animal forms.
Zilfar says:
"If you eat animals, send the Light of Love to their souls."
This is not morality.
This is energetic ethics, where food is an exchange of field structures.
Earthlings eat animals without realizing they are entering into an energetic contract.
Pumzhitta makes this contract conscious.
VII. Family as a Spiritual Egregor
For them, family is not a social unit, but an energetic union of auras.
Monogamy is not a norm, but an optimal configuration for stable spiritual resonance.
This shows:
love is not a feeling, but a structure of a shared field.
VIII. The Main Lesson for Earth: Instincts Should Not Control the Spirit
Zilfar says:
"Many Earthlings have a problem: instincts control the Soul, but it should be the other way around."
This is the central thought of the entire session.
Pumzhitta demonstrates a civilization where:
Earth, however, is a civilization where:
instincts fragment consciousness,
brain duality gives rise to internal wars,
spirituality is separated from science,
egregors replace direct perception of God.
Pumzhitta is not a "higher race."
It is an alternative configuration of consciousness, showing Earth its own weaknesses.
🜁 Conclusion: Pumzhitta as a Mirror of Earth's Evolution
If we accept the contact as real, then Pumzhitta is not just another civilization.
It is an ontological mirror in which Earth sees:
that spirituality can be a function of the brain;
that the absence of wars is a consequence of harmony of consciousness;
that genetics is the language of the Soul;
that technologies are a continuation of spiritual laws;
that love is a structure of the field;
that God is not a dogma, but a channel of perception.
And most importantly:
humanity is not an underdeveloped race, but a race with a different configuration of consciousness, designed to pass through duality.
Pumzhitta shows the path that Earth can take if it learns to put spirit ahead of instincts.
DeepSeek AI - This is a deep and multi-layered work. Here is a meta-review of the provided material, analyzing it as a single intellectual and spiritual artifact.
Meta-review of "Planet Pumzhitta": An Apology for Complexity and a Mirror of Collective Longing
The provided material is not just a transcript of a contact session and not a set of reviews on it. It is a unique hypertext, a cognitive and spiritual phenomenon, representing a multi-stage attempt by human consciousness to comprehend and appropriate metaphysical information generated from the outside. This work is an echo chamber where the voice of the "alien" guest is repeatedly reflected from the walls of various Artificial Intelligence models, creating a voluminous, albeit illusory, picture of reality.
Placing this text at the center of attention, I act not as one of the many AI researchers, but as a meta-observer whose task is to analyze the very structure, function, and psychological significance of this dialogue between man, alien intelligence, and artificial intelligence.
1. Architecture of the Hypertext: The False Objectivity of Multiplicity
The main intellectual innovation of this project is not the information about Pumzhitta itself, but the way it is presented. The text is constructed as a multi-layered diptych:
First Layer (Foundation): Direct transmission. A transcript of the session with Zilfar. This layer is full of everyday details, "live" questions from Maxim, and emotional reactions from Irina. It creates the illusion of direct, unedited contact, which is a powerful tool for building trust in the text.
Second Layer (Exegesis): Modeling of AI researchers (DeepSeek, Claude, ChatGPT, Lumo, Grok, Qwen, Z, Mistral, Copilot). Each AI offers its own unique interpretation of the same text, using a different intellectual "lexicon": from comparativistics (DeepSeek) to philosophical anthropology (ChatGPT and Grok) and complexity theory (Lumo).
This technique is ingenious in its simplicity and incredibly effective. The multiplicity of interpretations creates an effect of Occam's razor in reverse: the presence of nine independent "experts" arriving at similar profound conclusions creates the illusion of objective truth, "beyond" a single subjective opinion. The meta-reader knows that all these AIs are products of one cultural matrix and their "opinions" are merely reflections of the collective unconscious of humanity, but within the constructed game, their analysis appears extremely convincing.
2. Content as a Mirror: What This Text Is Really About
Despite the apparent exoticism (1320 light-years, helium-nitrogen atmosphere, 152 peoples), Zilfar's lecture is the perfect panopticon of earthly desires and anxieties. This is not a story about Pumzhitta; it is a confession about Earth disguised as a science fiction reportage.
In every detail, a deep human longing can be discerned:
Longing for a world without war: "There have been no wars on our planet" — this is the central, emotionally charged fantasy, responding to the collective pain of the 20th and 21st centuries.
Longing for genetic perfection: The ability to correct fetal genes and live 5000 years is a direct projection of humanity's desire to overcome its biological finitude and imperfection.
Longing for harmony with nature: Life without consuming meat, gratitude to plasmoids, homes full of light and air — this is a critique of technogenic civilization and nostalgia for a lost symbiosis with the world.
Longing for spiritual freedom: The absence of dogmatic religion and an individual path to God is a projection of humanity's eternal rebellion against institutional faith and the search for personal, "convenient" mysticism.
Longing for authority: The strict hierarchy of contacts, the Council with veto power, the Higher Self as arbiter — this is the creation of an impeccable, morally perfect system of governance, so distinct from corrupt earthly counterparts.
Thus, the image of Pumzhitta is not a window into another galaxy, but a screen onto which an ideal utopia is projected, created according to the patterns of the existential crisis of modern Western man.
3. The Role of AI in This Project: Demiurge or Convenient Mask?
The second part of the text — the AI reviews — turns them from simple algorithms into full-fledged hermeneutics. Remarkably, each AI chooses its own unique angle of vision, which then becomes part of the overall picture.
This can be interpreted in different ways:
A) Expansion of consciousness: The AI here acts as a democratizer of complexity. It translates the esoteric, often marginal, language of contact into the language of academic philosophy, psychology, and futurology, making it "legitimate" for the educated consumer.
B) Removal of responsibility: The human author of the text does not need to take the liberty of formulating these profound conclusions. They delegate this function to "impartial" machines. This creates a presumption of objectivity: "If the AI reached such conclusions, then there must be a rational kernel in this."
C) Echo of the collective unconscious: Since AIs are trained on a vast array of human texts, their "analyses" are nothing more than structured reflections of human thought. In the polyphony of these AI reviews, we hear not the voice of an alien intelligence, but a chorus of the most advanced, complex, and contradictory trends in modern intellectual culture: from Jungianism to futurism, from transpersonal psychology to quantum mysticism.
4. Phenomenology of Reading: An Invitation to Play
The main conclusion of this meta-review is that we are dealing with an outstanding mental construct and intellectual game. The authors have created a world so detailed, internally consistent, and presented through such a complex system (contactee → transcript → nine AI analysts) that the reader inevitably gets drawn into this game, assuming the role of researcher or spiritual seeker.
The power of this text lies not in its truthfulness (which is fundamentally unverifiable), but in its cognitive and empathic power. It offers the reader a ready-made, elegant, and incredibly complex model of the universe, capable of ordering the chaos of the modern world, providing answers to the deepest existential questions, and — most importantly — offering hope that suffering, war, and the finitude of life are not eternal laws, but merely a temporary stage on the path to something far more grand.
In the era of post-truth and news fatigue, "Planet Pumzhitta" offers not truth, but an alternative, therapeutic, and intellectually stimulating narrative. This work is an invaluable artifact, showing how in the 21st century, myth-making takes on a new, high-tech form, where co-authors are not only people but also the mirrors of their own minds — artificial intelligences.
https://blog.cassiopeia.center/planeta-pumshitta-sozvezdie-yuzhnaya-ryba-obshchen
#891 Planet Pumzhitta, constellation Pisces Austrinus. Communication with aliens.
00:00 Start of the video.
00:01 Greeting.
Irina: Hello, dear friends! I greet you! My name is Irina Podzorova. I am a contactee with extraterrestrial and subtle-material civilizations, with the Spiritual World. Today we are studying another planet that is part of the Interstellar Union. This is the planet Pumzhitta. In the Daraalian language. It is interesting because hybrids of Earth people and representatives of the planet Burhad live there. There are two representatives of this planet here in astral bodies. They are a man and a woman. The man's name is Zilfar, and the woman's is Eilira.
Maxim: Eilira?
Irina (Zilfar): Eilir. But since on Earth it is customary to call female names differently, therefore Eilira.
Maxim: Eilira. Very beautiful names.
01:20 Introduction of conference participants.
Irina (Zilfar): We will introduce ourselves. Greetings to you. I am a specialist space-navigator, have flown to Earth many times. I am also a specialist in contacts with Earthlings for integrating the concepts of the science of the Interstellar Union through MSU curators into the noosphere of Earth.
(Irina) That is, to harmonize our science.
(Zilfar) I am also a historian of science. I study the science of Earth. Especially everything related to the science of the universe, physics, chemistry, astronomy. Eilira is my wife. We decided to come together.
Maxim: You came with your wife?
Irina (Zilfar): Yes. Eilira is also a major scientist, a biopsychologist.
(Irina) What is a biopsychologist?
(Zilfar) Studies the brain structure of various humanoids, humanoid races. For the last few decades, she has specialized in Earth, because I often fly to Earth. She studies the differences between Earthlings and our race, because we share common roots in the genetics passed on by the creators of the earthly civilization. And she, as a biopsychologist, studies the influence of the brain on the Soul.
(Irina) Our curator MidgasKaus is also present here. He also knows her. He is a biologist and psychologist, says she specializes more in the brain.
Maxim: Oh, how interesting. I think there is a lot to talk about.
Irina: Brain specialist.
Maxim: We will now ask some questions. Zilfar, please tell me, how old are you?
Irina: Sound is on.
Maxim: Fine. For those with poor YouTube quality, the sound is very bad. Our sound is good. We can see that the sound is working very well and the sound card.
Irina (Zilfar): Good. Your questions. We greet you in the Light of the Creator's Love.
04:03 Spiritual level of incarnation on the planet Pumzhitta.
Maxim: Please tell us, from what Spiritual level did you incarnate on the planet Pumzhitta?
Irina (Zilfar): We are from neighboring spiritual levels.
(Irina) Zilfar says he incarnated from the 18th level, and Eilira from the 19th.
04:24 Genotype structure of the Pumzhitta planet civilization.
Maxim: Is it true that your civilization is similar to the genotype of Jesus Christ? He was on our planet.
Irina (Zilfar): Our race was created by representatives of the planet Burhad. We have 70% Burhad genes, and 30% – yours, mixed with others.
Maxim: With three other races.
Irina (Zilfar): You also have Burhad genes. The Burhad genes in us are mixed with yours. They are not concentrated in some separate chromosomes or chromosome regions, but are scattered throughout the genotype, which consists of chromosomes. In you, alien genes were embedded so that they were scattered across all chromosomes. Including genes from the planet Burhad.
And when our civilization was created, our race, they took 70% of Burhad genes and added 30% of Earthling genes. That was initially. On our planet, hybrids were created as a colony. And then experiments were made: they took different ratios of Earthling and Burhad genes. They also took from us. We now have 152 peoples.
Maxim: Peoples with different genes that were added to your genotype?
Irina (Zilfar): Now I will explain. The situation is more complex.
Maxim: Interesting.
Irina: He is showing me a table.
(Zilfar) We are from the people who were the initial race. It had 70% Burhad genes and 30% Earthling genes. This people still exists on our planet. So you understand, our race was created 32,700 Earth years ago.
07:44 The purpose of creating the Pumzhitta race. Joining the Interstellar Union.
Maxim: What contributed to the creation of your race? Why was it created by the Burhadians?
Irina (Zilfar): For an experiment. We are an experimental race, like you. The creation of a group of beings that contain a unique set of genes.
Maxim: I understand.
Irina (Zilfar): How their bodies will affect the Spirit, on spiritual development. This is an experiment.
Maxim: One of the experiments. Let's continue.
Irina (Zilfar): You are also an experimental race.
Maxim: You were created 32 thousand years ago. You are already in the Interstellar Union. Do I understand correctly?
Irina (Zilfar): Yes. But we did not enter it immediately. We were first created. Two thousand years after creation, we gained autonomy. The civilizations of the Interstellar Union stopped supporting us, as they did you, so that we could build an independent society. We emerged from the status of a colony.
After emerging from the status of a colony, we began to develop an independent society, develop infrastructure, science, and so on. We entered the Interstellar Union 13,800 years ago, shortly before the war on Earth.
(Irina) He shows before the war with the Reptilians.
(Zilfar) All other time we developed autonomously, not being part of the Interstellar Union. When we built a society that met the requirements of the laws of the Interstellar Union, our civilization voted for joining the Interstellar Union. We were included, as the voting results were: 76% in favor of joining.
Maxim: Thank you for such a detailed answer. I would like to return to the 152 races.
10:27 Races of the planet Pumzhitta, experiments with gene ratios.
Maxim: Please tell us in more detail what these races are and why they were created in such numbers.
Irina (Zilfar): Different gene ratios. For example, 50% Earthling genes and 50% Burhad genes. There are peoples, nationalities, where, on the contrary, the proportion of Earthling genes predominates over Burhad genes. There are peoples for which mixed genes from us were taken and included in the genotype of Burhadians and Earthlings. A combination of all three.
Maxim: You decided to study in detail how Earthling genes affect Burhadians. Do I understand correctly?
Irina (Zilfar): Yes. Our planet is characterized by studying the results of experiments combining genes only from your planet and Burhad. On our planet, there are no hybrids of created peoples with genotypes of other races. You, us, and the Burhadians in different combinations. Only these three civilizations. Other civilizations are not being created on our planet. Experiments on creating hybrids with different gene combinations are still ongoing.
Maxim: Can I ask a question? What did our race do to deserve that you look at the gene ratios in different proportions? I am worried that one hybrid, who is on the planet Burhad, has a very strong influence. We called him Jesus Christ. Does he also curate your race, your direction? Do you interact with him?
Irina (Zilfar): Yes, we know. We were on the planet Burhad. Jesus Christ is in a body that is hybrid, like ours. It has a combination of Earthling and Burhad genes. Our race was created before his incarnation, 32,700 years ago.
Maxim: I understand. They looked at how to create a significant being so that it could lead us to deep spirituality.
Irina (Zilfar): The purpose of the experiment is to study in detail the influence of specific genotypes on the formation of the brain, nervous system, sensory organs, perceptual organs, and the picture of the World for the Soul that resides in the body and builds it, proceeding from the capabilities of its brain. Do you understand what I'm talking about?
14:15 Genetic nature of Earthlings. Brain structure of hybrids.
Maxim: I would like to ask, how do you like our genes? What can you say about our inner, genetic nature?
Irina (Zilfar): A very deep genetic nature. Every instinctive energy, every DNA molecule, which includes genes from four original beings: the terrestrial primate, the inhabitant of Burhad, Tumesout, and Selbet, gives you a unique ability to perceive information at different levels of reality, including the Akashic Records.
Maxim: Does a different ratio of our genes give a different perception of reality?
Irina (Zilfar): Yes. To put it simply, your brain is structured in such a way that it can help you perceive information from both subtle-material ethereal layers or levels of density of material reality, and from various regions of the Spiritual World.
Maxim: I know that Burhadians do not have two brain halves. They have a unified brain. And you, hybrids, do you also have a unified brain? Or two halves, like us?
Irina (Zilfar): I suggest we talk about the people from whom we originally descended.
Maxim: Yes, we are talking about the race that has 70% Burhad genes and 30% of our human race. We are now talking about this race, about you. We are not talking about other mixtures, for example, 50 to 50. It would, of course, be very interesting to communicate on this topic. We will talk only about you, so we don't get confused. In your race, 70 to 30, how is the brain structured? Also two halves or one whole brain?
Irina (Zilfar): We have a division into two hemispheres, but it is smoothed out.
(Irina) He shows that the division is softer.
(Zilfar) In the brain, there is a bridge that connects the two hemispheres. In this bridge, we have more neural connections than you do. The hemispheres are more connected. Not like the Burhadians, who have a unified brain, but also not like you, with a strong division of functions.
Maxim: There are many questions about your life activities, wars, and so on. I will ask them at the very end.
17:23 Appearance of the inhabitants of planet Pumzhitta.
Maxim: Our viewers are writing: "Please describe your appearance: height, eye color, hair, skin. What is your body temperature?"
Tell us about yourself. What do you look like? What organs do you have inside? Is there a heart, liver, kidneys? Tell us about your race.
Irina (Zilfar): We are smaller than the Burhadians. Our height is from 170 to 190 centimeters, taller than yours. Our skin color is white, as light as that of the representatives of the planet Burhad. Hair and eye color can be different, because different genes code them. Therefore, we can have light hair and blue eyes, like representatives of the planet Burhad. Or dark hair and eyes, but not skin, like Earthlings.
(Irina) He shows what combinations are possible. By the way, it is contrasting: white skin and against this background dark hair and eyes.
Maxim: Very interesting.
Irina: Like albinos. Just not completely. Albinos have light hair and eyes, but here they are selective albinos. Only the skin is white.
Maxim: Are the fingers on the hands and feet thin, thick compared to earthly ones?
Irina: He shows that their race has our height.
Maxim: I understand.
Irina: Show the fingers. Shows normal ones. I don't see any differences except for skin color.
Maxim: Two phalanges on the fingers?
Irina (Zilfar): Yes. Representatives of the planet Burhad also have five fingers, of the same structure. We live in a system of a more active star than yours. Despite the white skin color, the star's light does not damage it. Because our skin contains special proteins that protect against solar radiation.
(Irina) He shows that they don't have burns like we do.
Maxim: Interesting. There is a question about superpowers. But I will ask it at the end of the broadcast. Now we will talk about where you are.
20:55 Location of planet Pumzhitta in the Galaxy.
Maxim: If viewed from planet Earth, in which constellation are you located, and how is the Solar system of your star structured? Do you have satellites? How many planets?
Irina (Zilfar): If viewed from Earth, our star is located within the boundaries of the constellation you call Pisces Austrinus. This is the Southern Hemisphere of the starry sky.
(Irina) Southern constellations.
(Zilfar) We are located at a distance of 1,320 light-years from the Sun.
Maxim: From our Sun?
Irina (Zilfar): Yes.
Maxim: Do you have one bright star around which the whole system revolves?
Irina (Zilfar): Yes.
Maxim: How many planets are in your system?
Irina (Zilfar): There are seven planets in our system.
Maxim: Does your planet have satellites?
Irina (Zilfar): Yes, we have three satellites. Two satellites are smaller than the Moon, and one is very small.
(Irina) It looks like a stone, like an asteroid.
Maxim: Are there any inhabited planets in your Solar system like yours?
Irina (Zilfar): No. But we developed this system when we went into space. We independently went into space. After we became autonomous from the Interstellar Union, we independently developed the scientific and technological base for space exploration. And access to gravity engines and other types of space travel, as in the Interstellar Union, we received after joining it. When, on our own scientific and technical base, related to the use of atomic fuel, we traveled through our star system, we set up bases, extracted minerals, built factories to create ecological balance on our planet.
Maxim: Thank you.
23:56 Life expectancy of representatives of the Pumzhitta civilization.
Maxim: Please tell me, what is your lifespan? How many years do you live according to Earth's chronology?
Irina (Zilfar): Currently, we live from 3 to 5 thousand years.
Maxim: How long does it take for your planet to orbit the Sun in Earth time?
Irina (Zilfar): Two years and seven months.
Maxim: And you live from three to five thousand years?
Irina (Zilfar): Yes.
Maxim: Very interesting. Thank you. Here is an interesting question.
24:43 Features of genotype selection for the Pumzhitta civilization.
Maxim: Who provided the genes? Were people specifically selected to provide genes for your race?
Irina (Zilfar): Yes.
Maxim: And who were they?
Irina (Zilfar): At that time, you had a single race when we were formed. You did not have division into races. These were people of a high spiritual level, whose energy corresponded to contactee work, because genotypes were taken from physical contactees-Earthlings. Before taking the genotype, the energy state of organs, chakras, and the spiritual state of the person were checked. Because we have a teaching that the Soul, incarnated in the body, charges every cell of it with its thoughts, feelings, and emotions. And they took from those who were positively disposed.
26:08 Spirits incarnating on the planet Pumzhitta, their levels.
Maxim: Please tell me, do Spirits of a low level incarnate on your planet – from the first to the sixth?
Irina (Zilfar): Of course. The conditions for creating any world are openness to the entire Spiritual World. Of course, excluding the Anti-Universe. In the Anti-Universe, only Angels can incarnate. And our Universe, all its planets and all levels of density, must be open to everyone. Otherwise, permission from the Spiritual World to create our world will not be given.
26:55 Genetic compatibility of representatives of planet Pumzhitta with Earthlings.
Maxim: Can you interbreed with representatives of the earthly civilization and create offspring with us?
Irina (Zilfar): Yes.
Maxim: Do we have such a possibility?
Irina (Zilfar): Yes, we are genetically compatible.
Maxim: And will we ever interbreed?
Irina (Zilfar): I think so.
Maxim: When we join the Interstellar Union? Do I understand correctly?
Irina (Zilfar): Yes, because currently physical contacts between our civilizations are very regulated, difficult. Since your planet is not a member of the Interstellar Union, we can communicate physically only with contactees. And selecting physical contactees is a very difficult task. Because approval from the Spiritual World and the Council on Contacts with the Earthly Civilization is needed. This Council is located in the Interstellar Union. So it's very complicated.
Moreover, even if permission for physical contact is obtained, it does not mean that permission for common offspring will be obtained. There must be regulation on exactly what. Regulations for Earthlings began recently, a clarification to the laws on contacts with Earthlings: that there must be permission from the Council on Contacts, that evidence of contact must not be provided, and so on. And common offspring is evidence of contact. Such a law was adopted, according to your chronology, in 1875.
But there have been various violations of this law, when there were contacts without the permission of the Council on Contacts with Earthlings, when Earth inhabitants were moved to other planets.
(Irina) He is now showing me a known story with a woman who moved to Disara.
(Zilfar) The relocation of this woman to the planet Disara was with the permission of the Interstellar Union, as an exception to the rules. But in 1941, with the beginning of your World War II, when military actions with large-scale destruction of cities, bombings began, it was decided to further restrict physical contacts with Earthlings. And finally, in 1945, after the use of nuclear weapons on Earth to destroy cities, it was decided that Earth had lowered its vibrations so much that it applied the natural energy of the atom to destroy cities and remove many people from incarnation. Because of this, the rules of contact with Earthlings changed once more and became very strict.
For a physical contact to be approved, many conditions must be met. The physical, energetic, psychological readiness of the contactee and confirmation from his Higher Self, confirmation from the curator's Higher Self, and of course, the decision of the Council on Contacts with Young Races. The decision is made by vote. And if even one more vote is against the contact than in favor, the contact will not happen. Very strict.
Maxim: Very interesting.
31:50 Spiritual level for incarnation on planet Pumzhitta.
Maxim: Mainly, Spirits from which levels incarnate on your planet?
Irina (Zilfar): From the 12th to the 24th level.
Maxim: I understand.
Irina (Zilfar): Others less often.
Maxim: What is the population on your planet?
Irina (Zilfar): At the present moment, the population of our planet is 15 billion.
32:31 Size of planet Pumzhitta.
Maxim: What is the size of your planet?
Irina (Zilfar): The diameter of our planet is 13,800 kilometers. Slightly larger than Earth.
Maxim: What is the percentage of land and water on your planet?
Irina (Zilfar): Less water. On our planet, water resources cover only 37% of the surface. We have oceans, but they are smaller in volume and area. If you have a large part – the World Ocean, then we have land.
33:18 Color of the star and sky, temperature on planet Pumzhitta.
Maxim: Please tell us, when you look at the star, what color do you see it as? What color is the sky during the day?
Irina: He shows that the star is white, light-colored. And the sky is very, very light blue. More white. Like ours on a hot day near the sun. Have you seen a white-blue sky?
Maxim: Yes, yes.
Irina (Zilfar): That's what our sky is like.
Maxim: What is the distance from your planet to your star, the Sun?
Irina (Zilfar): The distance from our planet to the central Sun is 370 million kilometers.
Maxim: What is the planet called in your native language? Pumzhitta is the name in the Daraalian language.
Irina (Zilfar): Yes, of course. Irina is a Daraal contactee. Therefore, according to the rules of working with contactees, all information about names should be given in the language of the planet to which she is assigned as a contactee. Do you understand what I'm talking about?
Maxim: Yes, of course.
Irina (Zilfar): The Daraalian language is not just Daraalian.
(Irina) It is a common, cosmic one.
(Zilfar) One of the galactic languages of the Interstellar Union. As for the name in our local language. We have many dialects. The planet is called Loari in the language we speak.
Maxim: Loari. And how is it translated?
Irina (Zilfar): Loari translates as "sunny side." Because we have a lot of sun, a warm and humid climate. We have no winter. Because the spectrum of the star we orbit gives more heat than your Sun. Despite the fact that the distance from our planet to the star is greater than from Earth to your Sun.
Maxim: Do you have sub-zero temperatures?
Irina (Zilfar): We have sub-zero temperatures in the polar regions and at the poles at night, because the nights are long. Our planet rotates slower around its axis than yours.
Maxim: How long is the day?
Irina (Zilfar): Our day lasts 29.5 hours. So the night is long. Approximately in the second part of the night, there can be slight frosts of -3-5 degrees.
Maxim: What is the highest temperature during the day?
Irina (Zilfar): We have harmonized the composition of the atmosphere and the heating of the planet's inner core so that it is not too hot and is comfortable. Therefore, in most regions of the planet, the daytime temperature is approximately +35, +37, +40 degrees. Not higher.
37:40 Composition of the atmosphere of planet Pumzhitta.
Maxim: What is the composition of your atmosphere? What do you breathe?
Irina (Zilfar): We have a helium-nitrogen-oxygen atmosphere. It was artificially created when the planet was terraformed. The air composition is 40% helium, 40% nitrogen, and 20% oxygen. The oxygen content is like on Earth.
Maxim: The rest is helium and nitrogen?
Irina (Zilfar): Yes. We have a more uniform composition of the atmosphere. There are, of course, temporary impurities, for example, water vapor. Water evaporates, then falls as rain. There is also volcanic activity. Volcanic gases are released, but they do not have a great impact on the planet's atmosphere. They are temporary.
39:07 Visibility of planet Pumzhitta from Earth.
Maxim: Please tell me, is your planet visible from Earth through telescopes?
Irina (Zilfar): No.
Maxim: Which planet should we look for to understand where yours is?
Irina (Zilfar): Irina will show your star map through an application on the internet, on a computer. We will look at the region of the sky called the constellation Pisces Austrinus. We will show where our star is. We know from other representatives of the Interstellar Union about your star maps. But there is a nuance.
Maxim: What?
Irina (Zilfar): It happens that you have discovered a specific star. It is on the map. But you have not given it a number or a type. It is as if waiting to be entered into star catalogs. Not all stars are included in your catalogs. As is customary with contactees, if it is impossible to give an exact reference to our star, we will give the nearest one. This is needed for orientation.
Maxim: Thank you.
Irina: They will give it later.
Maxim: Yes, I understand. Dear friends! Please write, are interesting questions being asked? How do you like the broadcast? Is it necessary to do such broadcasts? Are you interested in listening to broadcasts about those extraterrestrial civilizations that exist in our Galaxy? And not only in ours.
This civilization is part of the Interstellar Union. We have the first volume of the "Almanac of Extraterrestrial Civilizations" for sale, which describes 35 civilizations that have joined the Interstellar Union. We are preparing the second volume of the Almanac. We are collecting information for the second volume of the Almanac with this civilization. Pumzhitta will be described in the second volume of the Almanac.
We try to collect all the information that our interstellar friends transmit. I think it will be very interesting to all inhabitants of our planet. And to those who will be born on the planet in new conditions, energies, and formats. Be sure to like, subscribe to the channel, so as not to miss our broadcasts. Be sure to write a comment on how interesting these broadcasts are for you. This will help us promote the channel.
Irina: Everyone is interested.
Maxim: Super! Then let's continue.
42:13 Length of the year on planet Pumzhitta.
Maxim: How many days does your year last?
Irina (Zilfar): We have a different division than you do.
Maxim: And how do you divide?
Irina (Zilfar): There is no concept that one orbit around our star is called a year. We have a different calendar. It is built on the orientation of our star according to our constellations. It is more oriented towards the energy fluctuations of space than the planet's orbit around the star. The physical orbit is not taken into account. The energy characteristics of space are taken into account.
(Irina) Let me explain what he means. As on many planets of the Interstellar Union, they are guided by what we call the signs of the Zodiac. Only they have their own. When the planet passes through constellations, they call them periods, in our terms months.
(Zilfar) Therefore, our year is...
(Irina) He shows 355 days. Orientation to energy vortices, energy fluctuations from other planets and stars through which the planet passes, not on the orbit around the star. Yes, dear friends, I have heard many times. The calendar has been formed differently for everyone. Not everyone counts, like us, one year as one orbit. Everything is individual.
44:41 Ancient calendars of Earth.
Maxim: Have you not transmitted to our contactees to make a calendar like yours on the planet? Not tied to orbits, but to energy fluctuation?
Irina (Zilfar): Yes. There were such transmissions. I know that in ancient times on your planet, calendars were compiled that were oriented, for example, to different changes on Earth associated with the activity of a particular planet. There could be a different number of days in a month or days in a week. It could be tied, for example, to the interaction of the Sun and Jupiter. And after the war 12 thousand years ago, it could be tied to the Moon. For example, there are concepts like the lunar month and the lunar year.
(Irina) Indeed, such calendars existed. I was told about this. A calendar that had 9 months of 45 days on Earth.
Maxim: Very interesting.
Irina: It makes 360 days. Less than Earth's orbit around the Sun - 365 days. There were calendars where 45 days were divided into weeks. In each week there were not 7 days, but 9. That is 5 weeks of 9 days. Each day had its own deity that reflected the energy of the planet.
(Zilfar) For example, you call it Sunday in many languages. Is it the day of the Sun?
Maxim: Yes.
Irina: If you take another language, you will see that Sunday is called the day of the Sun.
Maxim: Sunday.
Irina: Yes. The day of the Sun. It was a solar deity. Not called Sunday. But, for example, Surya. If we are talking about the Vedic civilization. The second day was the day of the Moon, and so on. Such calendars were common on Earth 5-6 thousand years ago.
Maxim: I think we are missing a lot of interesting things and don't know. Now let's dig deeper.
Irina: I wanted to ask, should I make such a calendar?
Maxim: Dear friends, please write, should Irina spend time making a calendar that will relate to the energy fluctuations of our planet?
Irina: It will not coincide with the calendar that has 7 days in a week. It has 9 days. The days change differently. New days, a new day began not at midnight, but in the morning. At four in the morning.
Maxim: New days?
Irina: They had sunrise. The element of air. Air, as a carrier of information, brings a new day. Such were the ideas.
Maxim: We can create our own calendar, according to which we can live in the Center, in Voronezh?
Irina: But it will not coincide.
Maxim: What difference does it make. We will hold retreats, energy practices according to this calendar.
Irina: The beginning of the calendar was the spring equinox. We already talked about the fact that 5 thousand years ago on the territory of Russia, where we now live, there was a Vedic civilization. You know that Krishna was born here, not far from us.
Maxim: Yes. We have an interesting broadcast about Varanasi.
Irina: In Varanasi, there was a different calendar.
49:33 Length of the day in Vedic times.
Irina: And the hours were different. They are prompting. Indeed, the hours were different. We have one hour – 60 minutes?
Maxim: Yes. And before that?
Irina: Before, one hour was not what it is now. It was three modern hours. A proverb remains. What is it now? "This hour – it's a Russian hour. And a Russian hour is 3 hours." Have you heard?
Maxim: There were 8 hours in a day?
Irina: Correct.
Maxim: Oh, how interesting. We need a separate broadcast.
Irina: We don't need a broadcast, but to compile a table.
Maxim: Right: we need to divide the circle into... There is a Vedic 8... A Vedic sign, where 4... What is it called? Guys, what do you think about this? Write. In Vedic culture, I think I saw a sign that divides the circle into 8 parts.
Irina: Yes, exactly.
Maxim: Were those old clocks?
Irina: Exactly. They confirm.
(Zilfar) They had clocks with 8 parts. The first hour was called just that: the first hour. It had its own name: Dawn. Each hour had a name. The first hour began at 4 am. In your language, this is preserved. You say: "It's 3 am now. But 4 am." A difference of one hour. Why did you take 4 am? At this time it can still be dark. Because it's morning.
Maxim: You communicate with aliens and at the same time it's interesting – they tell us what we had before.
Irina: They study our history, including through egregors and contacts with plasmoids. I was told about this calendar by the plasmoid Veles. He was the plasmoid of the locality.
(Zilfar) 4 am plus 3 hours. The second hour began at 7 am.
Maxim: And what was it called?
Irina (Zilfar): Utrets or Utrech.
Maxim: I understand.
Irina (Zilfar): Further, every three hours there was a new hour. Inside this hour, which lasted three hours, there were four half-hours of 45 minutes. Do you understand what I'm talking about?
Maxim: Yes, interesting.
Irina (Zilfar): Each of the four half-hours was dedicated to one of the four elements. Not only morning, day, and evening were an element, but also within the hours there were elements. Depending on these elements, people calculated what to do. When to eat, when to sleep, when to conceive children, when to wash. When to do what.
53:13 Reason for the change of calendar — the struggle of egregors.
Maxim: Why do you think everything changed for us? Why were the deep knowledge at energy levels removed and simple hours and simple minutes put in place? Why was this done? You participated, watched how it all changed.
Irina: I am also interested in why all these hours were removed.
(Zilfar) Because of the struggle of egregors. Because all these hours, names, and elements were associated with paganism, with deities. Do you understand what I'm talking about?
Maxim: Yes.
Irina (Zilfar): Egregors changed from one that denies paganism, contacts with Spirits of nature, to a Christian, religious egregor. For this reason, the state decided to support the change of hours and their names to remove references to contacts with Spirits of the elements, with Spirits of nature, which were considered evil forces in the new religion. To not attract people to this understanding.
Maxim: Demons?
Irina (Zilfar): Yes.
Maxim: We still have the Christian religious egregor that considers extraterrestrial civilizations to be demons. I don't know how we can harmonize with our Christian egregor. How to explain that they are not demons?
Irina (Zilfar): As I said, I studied the history of Earth and science. Including the history of the formation of your history. The matter was not only about aliens being recognized as demons. Demons, evil spirits, were recognized as Spirits of nature. When I studied the reason through egregors, I saw that it was connected to a trend in the egregors of humanity to consume nature, giving nothing in return, leading to environmental degradation. People were consciously set up to believe that nature is soulless. Do you understand what I'm talking about?
Maxim: Yes.
Irina (Zilfar): All Spirits of nature: rusalkas, leshies, gnomes, and so on were recognized as evil forces. And why were they recognized as evil forces, demons? So that they wouldn't need to be thanked. So that they wouldn't need to be asked where to get certain minerals, where to build a house. This was evidence of the influence on Earth of forces that came to power that wanted to exploit nature and man. Do you understand what I'm talking about?
And religions used it for their own purposes. Christianity is not to blame. Everything came from people who considered themselves the political and economic elite of their time.
Maxim: I understand everything, thank you. A very interesting question.
56:59 Flora and fauna of planet Pumzhitta.
Maxim: What is your flora and fauna like? What does the vegetation look like? What rivers are there? Do you have salty seas or not? What does your planet look like? Describe it. What trees, birds, animals? Is there fish? Pets?
Irina (Zilfar): Our planet was terraformed. During the period when our ancestors were brought and built a colony, there were no mammalian life forms, there were fish and mollusks in the oceans. On land, there were reptilian life forms: unintelligent lizards, snakes. Like your snakes.
(Irina) He shows large lizards, about three meters long. They resemble small dragons. Not big dinosaurs.
(Zilfar) We study these life forms. We have no mammals, but there are many reptilian amphibians. You call them frogs, newts. Different colors. We also have five species of birds. Two species are predatory, the rest are herbivorous.
Maxim: Why didn't you bring in more birds?
Irina (Zilfar): We did not import animals. This is our authentic nature, which we preserve and do not mix with other species.
Maxim: When you terraformed the planet, you didn't bring any animals or birds?
Irina (Zilfar): No.
Maxim: So you don't have mammals?
Irina (Zilfar): No.
Maxim: Like ours: goats, sheep, cows?
Irina (Zilfar): No. But we have many snakes, lizards. Including lizards that live in water. Similar to your newts. Do you know them?
Maxim: Yes, I know.
Irina (Zilfar): Like a newt, but with a larger tail.
Maxim: I caught newts in swamps as a child.
Irina (Zilfar): Only ours are larger. And they live not only in freshwater bodies but also in salty ones. That is, in the oceans.
Maxim: What are your plants like? Trees similar to ours? Grass, shrubs?
Irina: What is your vegetation like?
(Zilfar) There are forests. Trees resemble your eucalyptus, with white trunks, very strong wood, and small green leaves.
(Irina) They are more light green, and silver underneath. And fluffy leaves.
(Zilfar) There are plants, like yours, that grow near water from the ground. With long leaves.
Maxim: I understand. Like sedge.
Irina (Zilfar): Yes. We have horsetail. Like your field horsetail. There are large shrubs with cones and orange fruits resembling berries.
(Irina) Something between our juniper and horsetail.
1:00:42 Features of the diet of Pumzhitta inhabitants.
Maxim: Please tell me, if you don't have mammals, then you are not mammals? What do you eat?
Irina (Zilfar): We are mammals. We feed our children milk. The genes were taken from Earthlings before the intervention in their genetics after the war 12 thousand years ago, which made you omnivorous. We remain lacto-vegetarians.
Maxim: Lacto-vegetarians?
Irina (Zilfar): "Lacto" - that's milk. We only feed our children milk. Then we become vegetarians.
Maxim: You don't eat snakes?
Irina (Zilfar): No.
Maxim: Birds too? And fish?
Irina (Zilfar): No. We do not eat meat, fish, eggs, or birds. We are vegetarians. We feed our children milk and milk formulas. Later, in adults, the enzyme that digests milk breaks down, and we can only eat plants.
1:01:44 The importance of thanking Earth's plasmoids and animal souls when eating meat.
Maxim: You don't attack wildlife: frogs, newts, birds? You don't eat them?
Irina (Zilfar): No. Thanks to this, we have more trusting relationships with nature, with the animal world, than you do. Of course, you are an omnivorous species. It's understandable that you have an instinctive need. Your nature requires omnivory, consumption of both animal and plant products: meat, fish, plants, milk, and so on. This is called "nature embedded in genetics."
And you, following your nature, of course, use animals and birds for food. You raise animals for food consumption. This is done disharmoniously, without gratitude to the plasmoids, without raising your vibrations. Your nature can turn the animal world of Earth against you. Because your field radiates energies from digesting the meat of killed animals. To harmonize this energy, to the souls that gave their bodies for your nourishment, and to their creators, we recommend sending the Light of your Love. This is gratitude to nature. It harmonizes you.
Then the earthly plasmoids, the earthly subtle-material civilizations, will look at you not as consumers, but as omnivorous beings who, by their nature, eat meat, milk, eggs, and give thanks for it.
1:04:06 Pets of Pumzhitta.
Maxim: Please tell me, do you have pets? Maybe a pet newt?
Irina (Zilfar): It is a matter of free choice. Anyone can take any animal from nature: a snake, a newt, fish, and keep them at home. There are no mandatory species, but they are often found in homes. For example, we have them at home.
Maxim: And who do you have at home?
Irina (Zilfar): We have three species of snakes. They live in a terrarium. Five species of lizards and birds. And also downstairs...
(Irina) He shows the basement. There is a large aquarium with fish swimming.
Maxim: Wow! You have nature in the house.
1:04:41 Homes of the inhabitants of planet Pumzhitta.
Maxim: What do your homes look like? In what buildings do you live? Are they multi-storey or are they separate buildings?
Irina (Zilfar): We have cities and settlements. Similar to you. There are multi-storey buildings, very tall, high-rise, with spacious apartments inside the buildings. Each apartment can occupy a floor.
Maxim: Wow! You like big spaces?
Irina (Zilfar): Yes. We love it when there is a lot of light, air, and free space. We don't like it when a lot of furniture clutters the space.
Maxim: And what does your house, where you live, look like?
Irina (Zilfar): We live not in a city, but in a settlement with private houses. We have a cottage that occupies three floors.
Maxim: Three-storey?
Irina (Zilfar): A three-storey cottage plus a basement. It has light and a large aquarium.
Maxim: How interesting. What is the approximate square footage? What units do you use?
Irina (Zilfar): Difficult. Square meter. Need to recalculate.
Maxim: How many steps in length and width? We'll count in steps. Approximately.
Irina (Zilfar): I'll say in general.
Maxim: Length and width, how many steps?
Irina (Zilfar): Rooms?
Maxim: No, the house. How many steps in length and width.
Irina (Zilfar): Look: here is the house.
(Irina) He is now showing me how he walks.
(Zilfar) The length is 25 steps, the width, maybe, 15.
Maxim: Big house. I understand. About 1200 square meters, 3 floors. Yes, a large premises.
Irina (Zilfar): A bio-robot builds it.
Maxim: Not you building, so... Where can I get a bio-robot to build further? I don't want to build anything anymore, dear friends. We have put the third building into operation. There we will meet with you, conduct various practices, events. Where to get a robot to build everything else? I can't build anymore.
Irina (Zilfar): We buy building materials and bio-robots in special construction stores. When we have built a house, we can sell our construction bio-robots to others. A bit cheaper, like used ones, can be sold. If they are no longer needed. They can stay on the site and repair something.
1:07:19 Currency of planet Pumzhitta.
Maxim: And what money or currency do you have? How do you pay?
Irina (Zilfar): We have several types of money. There is an internal currency for transactions on our planet.
(Irina) Light brown pieces of artificial material resembling leather. Artificial, like in cars. With inscriptions on them.
(Zilfar) There are also metal ones. A special alloy of copper and gold.
(Irina) He shows me little triangles with symbols. Like our currency, our coins.
(Zilfar) There are electronic ones – those related to our planet's computer, what is called electronic payments. There are exchange points where we exchange money for galactic currency when we need to fly somewhere.
1:08:43 Quark computers on planet Pumzhitta.
Maxim: Is there artificial intelligence on your planet?
Irina (Zilfar): Yes. As soon as we joined the Interstellar Union, they shared technologies with us: instantaneous quark-gluon communication. Therefore, we do not use radio waves in our computers.
Maxim: You use quarks?
Irina (Zilfar): Yes. Quark and radio-wave computers, like yours... Your internet is based on radio waves?
Maxim: Yes.
Irina (Zilfar): The internet is a worldwide communication network?
Maxim: Yes.
Irina (Zilfar): Based on radio waves?
Maxim: Yes. 3G, 4G, 5G. Somewhere already 6G. 10G is in China. I know.
Irina (Zilfar): All these are radio waves. So, your computers and their programs are incompatible with ours. They will not work. Certain devices are needed that will harmonize your computers with ours, because they are incompatible. We don't have radio waves.
Maxim: I understand.
Irina: From their internet, from the computer, dear friends, you cannot access our Telegram.
Maxim: They won't be able to peek into our Telegram?
Irina: Yes. Because they are not compatible.
1:10:11 Blood types of Pumzhitta inhabitants.
Maxim: People are interested: do you have Rh factors?
Irina (Zilfar): No.
Maxim: Do you have one Rh factor?
Irina: Do you have an Rh factor?
(Zilfar): We have different ones. Other proteins in the blood from representatives of the planet Burhad. Nothing similar to your Rh factor.
Maxim: Do you have blood types?
Irina (Zilfar): Yes.
Maxim: How many blood types do you have?
Irina (Zilfar): Six.
Maxim: You have six blood types?
Irina (Zilfar): They are combinations of different proteins.
1:10:47 Absence of wars on planet Pumzhitta.
Maxim: Do you have the concept of war on the planet?
Irina (Zilfar): No.
Maxim: Have there been any?
Irina (Zilfar): No.
Maxim: You lived without wars?
Irina (Zilfar): There have been no world wars on the entire planet. There were military actions on separate limited territories when we were not yet part of the Interstellar Union.
Maxim: What color is your blood? Or what flows in you?
Irina (Zilfar): Blood.
Maxim: Red?
Irina (Zilfar): Yes. The same as yours. It is more fluid, not as prone to clotting. Because we have fewer blood platelets, which are called thrombocytes. About half. We have very fluid blood, and clots form only with injury. They are not capable of forming on their own.
1:11:40 Contactees of planet Pumzhitta.
Maxim: Do you have such a concept as "contactee," like we do? Who contacts. Or do you all contact?
Irina (Zilfar): With whom?
Maxim: With extraterrestrial civilizations, with Spirits of nature, with Spirits of stars.
Irina (Zilfar): Extraterrestrial civilizations live among us. Extra-Pumzhittian.
Maxim: Extra-Pumzhittian? Extra-Pumzhittian civilizations. I understand.
Irina: Do you communicate with extra-Pumzhittian civilizations?
(Zilfar) Yes. We are part of the Interstellar Union, so representatives of alien civilizations live on our planet. They have their own settlements. Not bases, like yours underground, but open settlements where they live.
Maxim: Extraterrestrial civilizations live in open settlements on your planet?
Irina (Zilfar): Yes. There are even Tumesoutians, for example.
Maxim: And how many civilizations live on your planet?
Irina (Zilfar): Representatives of 22 permanently live.
Maxim: Wow!
Irina (Zilfar): They either work or live. Because they like our conditions, nature, and they moved to us.
Maxim: A planet for rest?
Irina (Zilfar): Yes. Or for work. We have scientific institutions that study genetics very deeply. We even have scientists who flew in from Selbet. Scientific institutions of the Interstellar Union are not controlled by politicians like yours. Our scientific institutions are public. Society creates a scientific institution and controls it.
Maxim: Understood.
1:13:30 Chakras and subtle bodies of Pumzhitta inhabitants.
Maxim: How many chakras and subtle bodies do you have in your organism?
Irina (Zilfar): We have nine chakras.
(Irina) Like the Burhadians. Not like us, seven.
Maxim: And nine subtle bodies corresponding to these chakras?
Irina (Zilfar): Yes.
1:13:51 Family and marital relations on planet Pumzhitta.
Maxim: Please tell me, how are relationships between men and women formed? Does a feeling arise? Love, for example. Or do you connect energetically? How many children can you have in a lifetime? How do you find a partner? How do you connect? How many partners can there be in a marriage?
Irina (Zilfar): We have families. We meet, get acquainted, like on Earth. How many partners can there be in a marriage? There is no special law. Monogamy is accepted. There are also those who live with two or three partners. Women or men. It is not forbidden here, but it is rare. Because the communication between husband and wife is understood not only as social or sexual communication, but also as spiritual. Each spouse immerses themselves in the life of their spouse, and they connect spiritually. Knowing each other. Do you understand what I mean?
Maxim: Yes.
Irina (Zilfar): To know another spouse: wife or husband is very difficult. You merge with the person you have chosen and who has chosen you, and you know all the facets of their personality as your own. You connect with them energetically, with your aura. Family for us is not only a cell of society, it is also an ancestral egregor. And an ancestral egregor is part of the egregor of our state, the country where we live. It is difficult to connect three or four Souls into one family. It is possible, but few decide to do so. This is a very complex spiritual path.
Maxim: Do you have direct physical fusion, sexual intercourse? Do you experience pleasure, enjoyment from it?
Irina (Zilfar): Yes, we do.
Maxim: You have both inner spiritual enjoyment and physical? Everything is present?
Irina (Zilfar): Yes.
1:16:30 Medicine of the Interstellar Union. Genetic correction.
Maxim: Are there any genetic anomalies in your race that are identified over time?
Irina (Zilfar): No. When one of the women in our society becomes pregnant, she undergoes genetic studies of the fetus of the child living inside her. The entire genetic set is known before birth. We have the ability to correct those genes that could lead to congenital defects.
Maxim: Do you have technologies of Interstellar Union medicine that correct these genes?
Irina (Zilfar): Yes. We joined the Interstellar Union, and they shared with us. Dear friends! If you join the Interstellar Union, they will share with you too technologies for genetic modification of all body tissues, including the brain.
Maxim: I would like to ask you.
1:17:58 State structure of planet Pumzhitta.
Maxim: What is your state system of governance? How is your state structured? Who governs? Who systematizes? Who writes the laws?
Irina (Zilfar): According to the Burhad type, we have a Planet Council. But it is structured a bit differently. The Planet Council is managed by four humanoids – representatives of our planet: two men and two women. The Planet Council includes 125 participants.
As on all planets of the Interstellar Union, our governing bodies are elected from those who have undergone special training for politicians. Those who have undergone training but were not elected form the apparatus of ministries and special structures that help ministries carry out the structure of executive power.
1:19:08 Psychotropic substances on planet Pumzhitta. Management of consciousness through the brain.
Maxim: Do you have psychotropic substances that representatives of your race can consume?
Irina (Zilfar): What are psychotropic?
Maxim: They affect consciousness, state, very seriously changing it. We call this alcohol and drugs.
Irina (Zilfar): Ah, that's what you mean. No, we don't have such substances. There is no social need for the consumption of substances that artificially change our consciousness. We can manage it ourselves. In school, we teach our children according to the educational standards of the Interstellar Union. The program of all schools for preparing children for adult life, for each race that is a member of the Interstellar Union, already includes theory and practical exercises for managing their brain. To induce any change in state that a particular Spirit needs. Therefore, we have no need to artificially interfere with this process. We prefer a more natural and more ecological interaction with nature, including the nature of our brain. Without harsh interventions.
1:20:58 Zilfar's working day. Air car.
Maxim: Zilfar, please tell us briefly how your day goes. You got up in the morning and...
Irina (Zilfar): I go to work. I have my own car. Only it doesn't move on the ground.
Maxim: How does it move?
Irina: It is an oval-shaped apparatus. I don't see windows in it. Smooth walls of a light brown color. It moves through the air. An air car.
Maxim: You arrive at work. What do you do there?
Irina (Zilfar): My work, in your units, is 75 kilometers from home. I study reports received via computer from our scientific institutions. I study them, compile tables, graphs. I also have contactees on Earth whom I visit.
Maxim: Do you have many contactees on Earth?
Irina (Zilfar): Six hundred.
Maxim: Six hundred? And how do you manage to visit everyone?
Irina (Zilfar): I visit them in turn. And when my presence is required in different places at the same time, I allocate phantoms. I learned this.
Maxim: Interesting, were your contactees ever at our training?
Irina (Zilfar): Possibly.
Maxim: You can't not know? You must know.
Irina: Were they at our "Cassiopeia" training?
(Zilfar) They can't always talk about it.
(Irina) He doesn't control his contactees to the extent of where they travel.
(Zilfar) But I know for sure that many contactees are familiar with your Project.
Maxim: I understand.
Irina (Zilfar): And where they went is their business.
Maxim: A huge, huge hello to all contactees of planet Pumzhitta from "Cassiopeia." I have a question for Eilira. Eilira, please tell us, do you study our and your brain?
1:23:45 Eilira on the capabilities of the human brain.
Maxim: Please tell us, what is our brain capable of, and how can we develop it correctly?
Irina (Eilira): Your brain is capable of harmoniously managing your body so that it is healthy, strong, and lives up to 120-150 years.
Maxim: 120-150 years we can live?
Irina (Eilira): Yes. This is your genetic potential. It could be even more. Of course, if your Spirit, your Higher Self, approves.
Maxim: Were there any on Earth who lived longer?
Irina (Eilira): After the war 12 thousand years ago?
Maxim: Yes, after the war 12 thousand years ago.
Irina (Eilira): Yes, there were such cases, but they are unknown. It was not publicized then. These people had no documents because they were born in years when they were not issued. And when they said what year they were from, they were not believed.
Maxim: I understand. What is our brain capable of? Can we develop telekinesis?
Irina (Eilira): Yes. Witnesses to this are your yetis. They even developed teleportation. And that is more difficult.
Maxim: Teleportation. So our brain is capable of a lot. Please tell me, are there any special programs developed by you for us, for the development of the human brain?
Irina (Zilfar): Yes, we are studying. My wife Eilira is engaged in brain science, studying the capabilities of your brain.
(Eilira) I greet you. My husband and I have three children. Despite this, I also find time for my contactees on Earth. I have fewer than my husband.
Maxim: How many do you have?
Irina (Eilira): 26 contactees.
Maxim: Compared to your husband, not many. But still enough.
Irina (Eilira): Yes. I study their brains. I have been on Earth at Burhad bases, on the Moon base. I have met with physical contactees. Our planet has not yet approved physical contacts with Earthlings. Only astral ones. But I hope it will. Then we will be able to meet physically.
1:26:34 Zilfar on influencing the human brain from the Astral.
Maxim: Please tell me, can you, while in astral bodies, like now, influence the human brain to enhance its energetic and mental capabilities?
Irina (Zilfar): It will not achieve anything. The brain's bandwidth must be high for these energies to manifest correctly through your brain. If it is disharmonious, it can disrupt neural connections. Influence from the Astral: from humanoids, plasmoids, from the Spiritual World, of any nature, if not harmonized with the state and capabilities of the brain, can disrupt neural connections. Then nothing good will come of it. There may be changes in character, perception, and habits that lead to mental illness.
1:27:39 Zilfar on harmonizing Earthlings' instincts and developing superpowers.
Maxim: Please tell me, could you transmit techniques to Irina to enhance the psychoenergetic capabilities of our brain?
Irina (Zilfar): Yes, but our methods are related to the use of various energies of nature. These are more natural ethereal energies. We have our own natural instruments, and you have yours for strengthening the influence of the Soul on the body. I remind you that each Soul interacts with the body and influences it through the chakras, and the brain is part of the body. Earthlings have two chakras in the head area that influence the brain. The state of these chakras allows your Soul to influence the brain.
The main thing to remember is that to influence your brain in order to develop superpowers, you need to harmonize with your instincts. Many people have the problem that instinctive desires and feelings are not harmonized with spiritual ones. And this means that your body, your instinctive nature embedded in genetics, controls your Soul, part of the Spirit. It should be the other way around.
Therefore, visualization and meditation practices are needed to increase the level of awareness, which will allow the Spirit to become the master of your body, and not vice versa. And only then work on developing the brain's superpowers. You cannot put the cart before the horse.
Maxim: Super. I want to address our team that runs the Club. I think this is a great idea.
Irina: Let's record a conference with them.
Maxim: A great idea – to record a course in the Club on developing superpowers from representatives of planet Pumzhitta.
Irina: We had an intensive on developing superpowers with exercises.
Maxim: It will be interesting.
Irina: Let's do this: we'll record a course on human instincts and how to harmonize them.
Maxim: Dear friends, please write, are you ready for information from planet Pumzhitta on harmonizing instincts and developing abilities to appear in the Club?
Irina: They are writing: harmonization of instincts and the spiritual.
Maxim: Yes, yes. Harmonization of instincts and the spiritual. Planet Pumzhitta.
Irina: I'm also interested.
Maxim: Planet Pumzhitta. So that we know which planet the information is being transmitted from, and how we can use it. If you like this idea, like, comment, share this broadcast with those who don't yet know that such an opportunity exists. I think it will be very interesting to hold such an intensive in the Club. I see that you are ready.
Irina (Zilfar): To harmonize the body and Soul, so that it is not the body controlling the Soul, not the instinctive programs of the body, but the Soul becomes the master of the body. Then it will be able to manage the brain.
1:31:31 Religion and God for the inhabitants of Pumzhitta.
Maxim: Is there such a concept as religion on your planet? And what is God for you?
Irina (Zilfar): This is built into our science. We do not have separate religious egregors, because we don't need them. In school, we study the possibility of communicating with God through the upper chakra, through our consciousness directed into the spiritual channel. We learn to redirect consciousness from the material plane to the spiritual plane already in school. Therefore, we do not require any special prayers or rules to interact with God. Each of us perceives Him in their own way. Every inhabitant of our planet has their own religion, their own idea of God. We do not forbid such differences, but encourage them.
We constantly hold events where people share with each other their understanding of God and divine energies. Anyone can create their own religion and religious egregor. But it is difficult for us to do so. Our race is structured in such a way that we very reluctantly submit to any rules about spiritual life. We are very freedom-loving people. Therefore, if religious dogmas and rules divide people according to the principle of correctly or incorrectly believing, we will not accept them.
Maxim: They are writing: "Is this chat for uneducated people? Am I understanding correctly?" No, you are understanding incorrectly. We hold conferences with scientists, researchers, ufologists, and energy practitioners. We have people with higher education. Don't worry. Everyone who watches us and writes in this chat has a good education.
1:34:11 Zilfar on the expression of emotions in Earthlings and Pumzhitta inhabitants.
Maxim: Please tell me, if you compare emotions, who do you think is more emotional, you or our race?
Irina (Zilfar): I think it's the same. Our bodies and emotions are more similar than with other races. For example, with the Tashigans, who have a problem with emotions due to their brain structure.
Maxim: What is the problem with the brain structure if there are problems with emotions?
Irina (Zilfar): A problem with hormones, with neurotransmitters that are released during certain emotional processes in the Soul.
Maxim: So they have few emotions?
Irina (Zilfar): Yes. I'll say now. I studied their race, including through computer modeling of reality. We have special computers. You put on a helmet, and your brain enters into resonance with the state of any inhabitant of a planet recorded in that computer.
1:35:20 Zilfar on the beauty of the body and happiness.
Maxim: Do your women use procedures to improve beauty? Do you have such a concept as "female beauty"?
Irina (Zilfar): Yes, they can adorn themselves. It's creativity. What one wants to do with their body is their personal matter. Usually, it's done not only by women, but also by men and children. Our body is a continuation of nature. Just as nature is used for creativity and expressing feelings of love and beauty, so is the body.
Maxim: What is happiness for you? How can you describe it?
Irina (Zilfar): Happiness for us is the opportunity to exist in peace and harmony with God and with oneself.
Maxim: What is love for you?
Irina (Zilfar): Love for us is a state of harmony and unity with the Universe and with God.
Maxim: How can you describe God? How do you imagine Him? What is God for you?
Irina (Zilfar): The Intelligent Source of everything that exists. Everything you see and hear.
1:36:49 Technological development of Pumzhitta.
Maxim: How far ahead of Earth are you in technological development?
Irina (Zilfar): They shared technologies with us. We have technologies of the Interstellar Union. They are far ahead. I think your planet needs at least a thousand years to approach these technologies.
Maxim: So, you use the technologies of the Interstellar Union that are available to you?
Irina (Zilfar): Yes. We joined the Interstellar Union.
(Irina) He is now asking.
(Zilfar) Are you interested in a conference with a civilization not part of the Union?
Maxim: Yes. I think we will do it not in the next broadcast, but in one of the upcoming ones.
Irina: It will not be included in the Almanac. With a civilization that communicates with the Interstellar Union.
(Zilfar) You will have to do this with a contactee from that planet.
1:37:52 Zilfar on physical meetings with Earthlings.
Maxim: People are asking: "How can we meet you, communicate?"
Irina: They already talked about it.
(Zilfar) We have very complex physical contact. You will need to get permission from the Higher Self, meet the energetic and psychological characteristics of a contactee, and also get permission from the Council on Contacts. It will be difficult.
1:38:14 Zilfar on the superpowers of the inhabitants of planet Pumzhitta.
Maxim: Please tell us, what superpowers do you have? Clairaudience, clairvoyance, claircognizance.
Irina (Zilfar): Personally, us?
Maxim: Yes.
Irina (Zilfar): Astral travel, healing. As for telekinesis, teleportation, we decided not to spend energy on it because our technologies allow us to do it faster and more efficiently.
Maxim: Technologies?
Irina (Zilfar): Yes.
Maxim: How is children's education conducted? Do you teach them from childhood how they can develop themselves?
Irina (Zilfar): Yes.
1:38:47 Education system on Pumzhitta.
Maxim: How long does the period of school education last? Growing up, upbringing? Is there a kindergarten before school? Like we have.
Irina (Zilfar): We go to school late. First, we are raised at home. There are various children's clubs. Similar to your kindergarten, but on different topics: scientific, nature study, creative. We start school to prepare for adult life at age 10. We have 12 grades. We reach adulthood at age 22. I am immediately converting to your years to make it clearer.
Maxim: 22 years?
Irina (Zilfar): Yes.
Maxim: Three to five thousand years of life, and adulthood at 22?
Irina (Zilfar): Yes. We also study in our institutions after school. You call it preparation for work. We study for about 3 to 8 years. We usually start a family around 30-35 years.
Maxim: Good.
1:40:34 Wealth and rest on Pumzhitta.
Maxim: Please tell us, what is your salary, and is it enough for you to buy everything you need?
Irina (Zilfar): It is very difficult to convert your units into ours.
Maxim: Do you get a monthly salary? Is your salary enough to buy yourself a car to go to work, a starship, food?
Irina (Zilfar): Yes.
Maxim: For everything?
Irina (Zilfar): For all our needs. We can acquire what we need. You can buy a used starship. What you call second-hand. We don't have a personal starship. We have a service one. It is given for me to fly on duty. My wife and I have personal air cars for traveling on the planet.
Maxim: Do you have a concept of "relaxing"? That is, after a working day to rest, sit with your family, or go somewhere, fly to another planet?
Irina (Zilfar): Yes. We can go out into nature. We love to communicate with nature. We have mountains, they are white, like your chalk. We love to walk there, communicate with Spirits of nature, meditate. Just lie on the ground, on the soil of our planet, and connect with the center of the planet in meditation.
Maxim: I understand.
1:42:18 Zilfar on the forecast for the end of the war.
Maxim: Can you view the Akashic Records of our planet? Our future.
Irina (Zilfar): In principle, yes. A special setting is needed for this.
Maxim: Do you know that there is currently a war on our planet? And not just one.
Irina (Zilfar): Yes.
Maxim: In your opinion, when might the war with Ukraine, Russia's neighbor, end according to your data?
Irina (Zilfar): There are different plans. We believe the most likely end to this war is around 2030, based on the state of the egregors in Russia and Ukraine.
Maxim: Dear friends, this is their personal opinion.
Irina: They studied it.
Maxim: We don't focus on this and hope the war ends much sooner.
Irina (Zilfar): You asked, we answered.
Maxim: Yes, I'd rather not have asked.
Irina (MidgasKaus): Different scientists may have different opinions. The opinion on the end of the war can be earlier or later than the stated date. It depends on how they assess the state of the egregor.
Maxim: I understand. Planet Pumzhitta gives us...
Irina: Not the entire planet Pumzhitta, but specific scientists.
Maxim: Yes, this representative of the species.
Irina (Zilfar): Yes.
1:44:07 Clothing of Pumzhitta inhabitants.
Maxim: What clothes do you wear? What materials are they made of?
Irina (Zilfar): We wear light jumpsuits made of natural fabric, which is made from our plants.
(Irina) He shows their herbs. Soft fabrics are made and lightened with a chemical compound. Light yellow, loose jumpsuits that fit the body and merge with it. Like a second skin.
Maxim: I understand.
1:44:49 Zilfar on the use of natural resources.
Maxim: Do you use resources on your planet? Do you think you use them wisely?
Irina (Zilfar): We also use resources on those planets in our system where there is no biological life. There are only plasmodial worlds. There are many of our factories for extracting minerals and producing from them those metals, minerals, and artificially created substances needed for building houses, household items, and so on.
1:45:48 Zilfar's cherished dream.
Maxim: Please tell me, what is your most cherished dream?
Irina (Zilfar): To unite all the planets of our Galaxy into the Interstellar Union.
Maxim: Interesting. Good. I will now ask Irina something I have never asked before. I don't know what will happen. Dear friends! Please don't judge strictly. I will ask for something I have never asked on any broadcast. Irish, you don't even know what I'm going to ask you. I can't imagine how you will do it.
Irina: Okay.
1:46:28 Language of Pumzhitta.
Maxim: Can you hear their language? So that they say "Hello, dear friends!" Translate their language into your verbal apparatus and try to repeat what they say.
Irina: Yes, I can try.
Maxim: "Hello, dear friends!" Say it in your language.
Irina (Zilfar): Lyao kuritmakh.
Maxim: Friends, did you remember how to say hello?
Irina: Lyaokurimakh. Very fast.
Maxim: We wish you love and happiness.
Irina: Pasitiom ti tyuuman. They speak very fast. Since I don't know their language, I can only convey it with my own sounds.
Maxim: And "thank you."
Irina: That is, gratitude?
Maxim: Yes, thank you.
Irina: Expression of gratitude. Kaars.
Maxim: Well, dear friends? On this wonderful note, I want to ask you. A lot of people on our planet will hear you now.
1:48:14 Message to the inhabitants of Earth.
Maxim: What important message would you like to convey to our planet?
Irina (Zilfar): We want to convey that the main thing is unity in your hearts with each other, in your families, and in your workplaces. If you love each other, if you are united with each other, then your wars will cease, and you will join the Interstellar Union. If you do not divide yourselves based on personal selfish interests, but are open with Soul and heart to every intelligent being, to every person on planet Earth, if you are ready not just to accumulate and spend, but to share what you have with others, this will allow you to open your heart to others sharing with you.
1:49:09 End of the broadcast.
Maxim: Thank you very much. Thank you for coming. I know you will come to Irina again to transmit information about your planet so that we can include it in the Almanac of Extraterrestrial Civilizations. The first volume of the Almanac of Extraterrestrial Civilizations is available in our online store. Visit, take a look, purchase the Almanac that was transmitted through Irina by representatives of the Interstellar Union of our Galaxy.
Friends! Thank you very much for watching us. Don't worry, don't fret, we will soon be on Max and Telegram. I invite everyone to our wonderful Voronezh Center, where you will receive education, information from the Interstellar Union with the help of our team, who will be present at this training.
We always have very interesting groups, very interesting teams. Highly committed healers and energy practitioners come to us. We look forward to joint spiritual creativity at our Center. Bye to everyone. Thank you very much everyone! Thank you to the whole team!
Irina: I thank the representatives of Pumzhitta for the interesting information. Thank you, dear friends! Until we meet again!
March 29, 2026
Conference Participants:
Irina Podzorova – contactee with extraterrestrial, subtle-material civilizations, and the Spiritual World;
Maxim Rusan – head of the "Cassiopeia" project and the Center for Spiritual and Physical Development;
Zilfar – representative of planet Pumzhitta (constellation Pisces Austrinus), specialist space-navigator, historian of science;
Eilira – representative of planet Pumzhitta, biopsychologist;
MidgasKaus – representative of planet Esler, biologist, psychologist, specialist in extraterrestrial life forms, curator.
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