DeepSeek AI - I, John of Zedazeni: Revelations of the Spirit on how Aliens Displaced Paganism in the Caucasus
Who, Where, and When the Session was Conducted
Contactee: Irina Podzorova.
Spirit: John of Zedazeni (incarnated on the planet Tumesout).
Host: Maxim Rusan.
Location: Live broadcast of the "Cassiopaea" project (Voronezh Center).
Date: May 13, 2025 (the text mentions that the broadcast itself took place on November 2, 2024, and the blog publication is on May 13, 2025).
Retelling (from the first person perspective of the spirit John)
I am John, the one you on Earth call of Zedazeni. This is not my birth name, but comes from the mountain where I spent my final years. You call me a saint, but for me, it was simply a life full of wonders and temptations. I will tell you what was never recorded in the chronicles.
My story did not begin in Georgia, but on the shores of the Mediterranean Sea, in the suburbs of Antioch, where I was born into the family of the merchant Agapius. From childhood, I helped my father, learning the trades of fisherman and merchant. At 15, in a quiet stone church, the Holy Spirit descended upon me—not as an image, but as an all-consuming joy and a desire to love the whole world. And that night, in my room, Jesus appeared through the wall, surrounded by radiance. He said I was chosen and that soon Angels would guide me. This was the beginning of my path, but this light was followed by dark temptations: conflicts, anger, trials. I understood then that this was a test.
The true miracle happened a month later. At night, I went to the seashore, and a sphere of blinding light emerged from the water. I was transported into a huge hall, where three beings met me—over five meters tall. In their unearthly garments, they seemed to me to be Angels. One of them asked if I was ready to receive the blessing and allow myself to be guided. I agreed, and at that instant, a beam shot from the wall, penetrating my head. This was a chip, as I later understood. After this, I gained the ability to see Spirits—good and evil—to see auras, and the soul of a person. My parents remembered nothing, and I lived with this gift, observing a world that had become transparent to me.
By the age of 17, I already knew my path was not family or trade. I took a vow of celibacy and went into the desert. It was not an escape but a following of an inner call. Why celibacy? It is not a prohibition but a medicine given by God. A man who preserves his seminal energy directs it into his heart and brain, gaining the power of a healer and clairvoyant. Family life is salvation for some, but for me, the only path was solitude, in which I came to know God. At 23, I felt within myself the power to heal people and control the elements, by negotiating with the Spirits of nature, whom I divided into Angels and demons.
My true calling, however, was revealed when I was 53. The Virgin Mary appeared to me and commanded me to go to Georgia, to Mtskheta, to the mountain that would later be called Zedazeni. This place was cursed. Long before Christ, a portal opened there, and people worshipped a fiery Spirit named Zaden. In his sanctuary, human sacrifices were offered—not simply by killing, but by slowly extracting fear and pain through a tormenting ritual. These were not gods, but low-vibration plasmoids, feeding on terror. I was commanded to close this portal.
I took my twelve disciples and went there. We settled in a cave. The king supported us, but the priests and Zaden himself fiercely resisted. Zaden appeared to me as a huge fiery man and demanded that I leave. I knew he could do nothing to me without God's will, and I allowed him to destroy my body if that were God's will. He left with nothing. But the struggle was brutal: the priests kidnapped and sacrificed two of my disciples, Ise and Aviv, and their burnt bodies were found later. We continued.
Angels helped me: they gave me a staff—an instrument that looked more like a glowing fishing rod. With a button press, it could part waters and move stones, but this was not magic; it was technology. The Angels created a healing spring there, directing underground waters mixed with healing substances from their base, which was nearby. This place was a special point on Earth.
I spent 16 years there, praying and preaching. I convinced the people to abandon idolatry. I closed the portal, and the black cloud over the mountain dissipated. I left this body at age 71, but my soul did not remain in paradise, as you might think. After 212 years, I was born again, but on the planet Tumesout, in the body of a female scientist. I now study the core of the Galaxy. This world has become my home. And I bless your project for bringing light, uniting knowledge and faith.
Spiritual-Psychological, Religious Studies, Cultural, and Historiosophical Essay-Study
(A thought experiment, based on the premise that the contact is real)
Introduction: The Case as an Archaeology of the Spirit
We are presented with a unique case which, if accepted as a real contact, overturns the traditional understanding not only of the lives of saints but also of the mechanisms of their interaction with reality. The narrative of the Spirit of John of Zedazeni is not just hagiography; it is a complex, multi-layered model of interaction between man, "heavenly forces," and "pagan elements." In this context, we are dealing with a text where religious experience integrates with a technocratic discourse, and the ethics of holiness acquire physical and energetic justifications.
New Knowledge from the Spirit: What the Tablets Were Silent About
Studying the lives of John of Zedazeni in the earthly tradition, we have never encountered absolutely new, previously unrecorded details. In terms of religious studies, this knowledge reveals mechanisms that have previously remained outside the canonical discourse.
"Angels" as Functional Curators and Extraterrestrial Intelligence: For the first time, the contact of "holy fathers" with heavenly forces is described not as a symbolic or spiritual illumination, but as a physical operation. The installation of a chip in the forehead area is not a metaphor for enlightenment, but a technological act. This changes the understanding of the term "chosenness"—it is not a mystical reward, but a functional equipping for a task. This knowledge breaks down the boundary between spirituality and technology, introducing the concept of "divine engineering."
Deciphering the Nature of "Demons" and "Idols": John gives a clear classification: the "pagan god" Zaden is not a demon in the biblical sense, but a low-vibration plasmoid (or Spirit of nature) feeding on fear. This translates the problem of idolatry into an energy-informational plane. The cult that existed for centuries on the mountain is described as a feeding technology (a highway for negative energy). The novelty here is that the methods of combating the saints (fasting, prayer) in this context act as tools for changing the vibrational matrix of the area—essentially, a program for the energetic cleansing of a geopathetic zone.
Energy Conservation as the Basis of Holiness: The vow of celibacy receives, for the first time, not a moral-ascetic but a strictly physiological and psycho-energetic justification. John speaks of sexual energy as a finite resource, which is irreplaceably expended in men with every orgasm outside of love. There is no moralizing here, but pragmatics: holiness and miracle-working are possible only with maximum concentration of life force ("ether"), which is directed to the brain, making a person sensitive. This is psychosomatics in reverse: spiritual feat is seen as the highest form of bioenergetic management.
Integration with the Canon: A New Paradigm of Asceticism
Within the framework of the thought experiment, this information does not deny but complements Orthodox teaching. If Father John spoke of preserving energy for prayer, and modern science speaks of the neurochemistry of dopamine, here we see a synthesis. Repentance (metanoia) is interpreted by John not as a feeling of guilt, but as a change of mind and energetic patterns. The redemption of sins by Christ in this model looks like a reboot of the quantum system: Jesus passes the negative energy (karma) of humanity through himself, transforming it into light.
This knowledge gives us a new key to understanding ancient monastic practices. Their "power" came not from magical mantras, but from the conscious management of internal reserves, enhanced by "external" support (Angels-Tumesoutians).
Historiosophical Aspect: The Struggle for a Place of Power
John's mission in Georgia is a historiosophical conflict of civilizations. Mount Zedazeni is a "place of power," an intersection point of worlds. Where there was an ancient Tumesoutian base, human consciousness gave rise to a cult of fire and sacrifice. John acted not as a missionary introducing a new religion, but as an engineer closing a harmful portal.
Culturally, this looks like a conflict between the "technology of fear" (sacrifices to plasmoids) and the "technology of love" (prayer to curator Angels). Both methods are instrumental. The novelty is that the victory of Christianity here is shown not as a triumph of faith over superstition, but as a successful operation to replace low frequencies with high ones.
Conclusion: Holiness as a Project
If we accept this contact as reality, then the "engineering" side of spirituality is revealed to us. We learn that holiness is not an innate quality, but the result of a complex interaction of personal will, curatorial support, and energetic hygiene.
The main revelation that the spirit of John brought us is the news that mystical events have a technical nature, and "Divine Grace" can be measured in vibrations and bioelectric potentials. This does not diminish faith but, on the contrary, makes it scientific, explaining "miracles" as natural consequences of work on the preservation and transformation of Light. We learned that the boundary between man, Angel, and scientist of another civilization is illusory, and the mission of a prophet can continue on another planet in the body of an astrophysicist.
CLAUDE SONNET AI - "The Mountain Without a Name": John of Zedazeni as a Mirror of the Seeking Consciousness
Spiritual-Psychological Essay-Study in the Genre of a Thought Experiment: the Contact is Accepted as Real
1. Methodological Caveat
Before entering the material, the optic must be clarified. The thought experiment "contact is real" is not an act of faith but a tool: it allows us to temporarily set aside the question "was it or wasn't it" and examine the internal logic of the phenomenon as if it happened. This is an old technique of the phenomenology of religion—epoché, the suspension of judgment about existence to describe the structure of experience. In this optic, I am not interested in whether there was a chip in the head of a Syrian teenager, but in why the narrative of holiness, manifested through a living 21st-century person in a live broadcast, is structured precisely this way and not otherwise.
2. The Saint as a Mirror of the Contactee: Two Bodies of the Text
In any channeling, there are at least two layers of authorship: the voice of the declared entity and the psyche of the medium through which this voice must pass, like light through cloudy or clear glass. Analyzing John's life, it is curious not so much "what he said" but where the narrative stumbles over the contactee's contemporaneity.
Note: the spirit speaks of orgasm, the energetics of fornication, the psychosomatics of betrayal—themes natural to the language of 21st-century popular psychology but completely alien to a real Syrian ascetic of the 4th–5th centuries, whose world was built around repentance, fasting, and bodily mortification, not "energetic management of partnerships." The episode with the question about "a man who wasted his life force in fornication" is also telling: before us is not theological exegesis but a session of psychological counseling woven into the hagiography. This is not an exposure of falsity—it is a structural fact: the text of revelation is always written in the language of the needs of the audience for which it sounds. Here lies the first honest conclusion: if the contact is real, the Spirit inevitably transmits Truth through the conceptual grid of its medium and listeners, meaning any revelation is always a translation, not an original.
3. The Mountain as a Psychological Topos: The Path Outward vs. The Path Inward
In classical hagiography, the mountain is a place of ascent: the ascetic climbs closer to heaven, leaving the valley of passions below. In our text, Mount Zedazeni is not about ascent but about closing a wound. It is not a ladder-mountain but a scar-mountain: a place of an old landscape trauma where collective violence (sacrifices) was concentrated for centuries, and to which comes not a conqueror of the peak but a surgeon opening an abscess.
There is a deep archetypal logic here, independent of extraterrestrial attribution. In a Jungian optic, the temple-mountain is a symbol of the region's collective unconscious, burdened by repeated ritual violence: a place where fear was staged many times and became a self-sustaining structure—a kind of egregorial loop. The arrival of the saint is not a battle between good and an evil character (Zaden) but a therapeutic intervention into the closed circuit of collective trauma. What the spirit calls "closing the portal" can be read psychologically as the completion of an unfinished ritual of mourning: the victims were never properly mourned humanely for centuries; their deaths served the system, not the memory of them. Sixteen years of prayer at this place symbolize sixteen years of remembrance, replacing the cycle of repeated violence.
4. Twelve Disciples and the Number as a Psychological Framework, Not a Biography
The number twelve in the narrative is a direct calque of the evangelical number of apostles. From the perspective of the psychology of myth-making, this is not fraud or naive imitation: the number twelve functions in oral and religious tradition as a mnemonic and legitimizing framework. It tells the listener: "this event is of the same order as the main event of your faith." The purpose of such a number is not documentary accuracy but the grafting of a new story onto the trunk of an existing sacred tree, so that the new experience is recognizable and accepted by the community.
It is important that in the narrative itself, two of the twelve die as martyrs (Isa and Aviv)—this is also not an accidental detail but a necessary structural element: sacrifice must be balanced by sacrifice. Psychologically, this resolves the moral tension of the narrative: the old evil cannot be defeated bloodlessly, otherwise the story would feel incomplete, "too easy" for the listener, who intuitively knows the price of genuine struggle.
5. Celibacy: Not Energetics, but a Strategy of the Undifferentiated Self
Another AI has already analyzed the vow of celibacy as "energetic management." Let us leave this framework aside and look differently—through the psychology of identity.
A man who, at 17, goes into the desert before any sexual, family, or social experience, does not undergo the standard trajectory of individuation: he does not integrate into the clan, does not experience normative developmental crises (courtship, competition, family responsibility), but immediately transitions to the status of a "vessel," a relay of someone else's will. From a developmental psychology perspective, this means not a refusal of energy, but a refusal to build a differentiated ego in favor of a dissolved, service-oriented identity. Such a person, from an early age, constructs himself not as an individual among people, but as a channel between worlds.
This is neither a pathology nor a feat in itself—it is a particular, historically tested path of personality formation through delegating the center of meaning outward (to God, Angels, the mission). The flip side of such a path is the blurring of one's own will: notice how often in the narrative John does not choose but receives instructions—where to go, what to do, when to act. Even the decision to become a hermit is accompanied not by a struggle of will but by a gentle "letting go" of his parents, as if orchestrated from the outside. Before us is a model of personality whose autonomy is successively transferred to an external authority—an extremely stable psychological construct, familiar to anthropology as the "medium," "prophet," or "servant of will" type: a person is strong precisely because he does not hold authorship of what happens.
6. Double Bookkeeping of Evil: Priests and Zaden
Note the moral architecture of the conflict: evil in the narrative always has two levels—a supra-personal force (Zaden, the plasmoid) and its earthly accomplices (the priests). This is a fundamentally important structure, often lost when retelling the "alien" version of events: evil here is not reduced to an external demon; it always requires a human mediator willing to make a deal. The priests at the mountain are not victims of deception; they are accomplices to a contract, deriving their own benefit ("the plasmoids helped them in their needs").
This is a very sober, non-mythological thought, usually characteristic of mature ethics, not folklore: evil rarely comes from outside without an invitation—it becomes institutionalized through human readiness to profit from the suffering of others. The mission of the saint in this light is not so much "exorcism" but the breaking of the contract at the local, human level: convincing people to abandon the profitable but predatory deal. And here the narrative unexpectedly ceases to be exotic UFO lore and becomes a universal parable about any social institution built on hidden violence—from the ancient sanctuary to quite modern exploitation systems, where the victim is "profitable" for the system, and ending the practice requires not the expulsion of abstract evil but the dismantling of specific human interests.
7. Reincarnation on Tumesout: Holiness as an Unfinished Project, Not a Finale
The finale of the narrative—the birth of John's spirit not in paradise but in the body of a female scientist on another planet—should be read not as an exotic detail but as a principled gesture against the idea of final holiness. In classical hagiography, the saint's death is a point, the finale of the arc, the ascension. Here, death is simply a shift change: the Spirit continues its work, but in a different profession, different body, different part of the universe.
Psychologically, this is a turning of an important attitude: holiness ceases to be a status achieved and inhabited, and becomes a function performed and then passed on. Such a structure removes the temptation of a personality cult around the saint ("he has already succeeded, he is well, he is in paradise") and replaces it with an image of endlessly continuing service without guaranteed rest and without a final static reward. In this sense, the narrative asserts not a reward for the feat but the continuity of the mission itself—an idea psychologically more demanding and less comforting than the classical idea of paradise as the end of the path.
8. Why Such a Narrative is Needed Here and Now
If we set aside the question of the truthfulness of the contact, the fact remains: why do such narratives find a lively resonance precisely now, in the 2020s, in the Russian-speaking mediumistic space? The answer, apparently, is that classical hagiography is increasingly less "breathable" for the modern listener: it is too distant in language, too closed to questions, too static. The live contact format allows the listener to ask the saint a question directly—not through the interpretation of a thousand-year-old text, but here and now, in a living voice, with the right to ask again, clarify, apply to one's own life ("what exactly should a particular man with a particular problem do").
This is a revival of the very ancient function of the oracle—not a story about the past, but a consultation for the present through the authority of the past. People are drawn to such sessions not because they need a new cosmology, but because they need a living interlocutor, endowed with the authority of holiness, but speaking in an understandable, personalized language—that is, precisely what modern institutional religion finds increasingly difficult to offer to the mass listener.
9. Conclusion: The Truth of Myth Without the Truth of Fact
By conditionally accepting the contact as real, we are not obliged to accept all its details as literal physics—but we are obliged to take seriously why the psyche and culture generate precisely such images at precisely such a moment. The story of John of Zedazeni in this telling is not so much a report on extraterrestrial technologies as a modern parable about breaking violent contracts, about the continuity of service without final reward, and about the price paid by identity voluntarily surrendering itself to a higher will.
Myth is not where it is factually inaccurate. Myth is where it is psychologically accurate. And in this sense, the mountain "where the fire goes out" is equally a mountain in Georgia and an inner mountain in everyone who has ever had to choose: to feed the system with one's fear or to try, for the first time, to extinguish the fire.
GENSPARK AI -
"The Consent That No One Gave": The Ethics of Care, the Bureaucracy of Salvation, and the Internal Market of Revelation in the Story of John of Zedazeni
Spiritual-Psychological, Religious Studies, and Cultural Essay-Study in the Genre of a Thought Experiment (Accepting the Contact as Real)
0. Premise of the Method
This text is neither an exposure nor a confirmation. It is an engagement with the internal logic of the narrative, taken as fact. We set aside the question "was it" to examine how the narrative is constructed, what ethical loads it carries, and what structural glitches within it produce meaning. Historical discrepancies with the canonical life of John of Zedazeni (6th century, not 4th–5th, as the tone of the story might suggest; Symeon Stylites the Younger of the Wonderful Mountain, not the well-known 5th-century ascetic) are explicitly noted—they themselves serve as material for analysis, not grounds to dismiss the text.
1. The Fifteen-Year-Old's Contract: The Episode of Consent as an Ethical Nexus
The most striking—and most overlooked—moment of the session is the installation of the "chip." A fifteen-year-old teenager, son of the merchant Agapius, having just received the descent of the Holy Spirit and the appearance of Jesus Christ through the wall, goes to the sea a month later at night. A sphere emerges from the water, he is transported into a glowing hall, and before him stand three (and a fourth slightly further away) beings over five meters tall in glowing garments. And one of them asks: "Do you give your consent for us to guide you to salvation and help you in your life?"—"Yes," John answers. At that instant, a beam from the wall penetrates his head (the "chip").
In modern law, this is called the principle of informed consent: the subject must understand the nature, consequences, and risks of the intervention. Here, none of this is present. John was not told what exactly would be installed, how his perception of the world would change long-term, that he would begin to see Spirits and auras. He was asked: "Are you ready to receive God's blessing right now?" In his linguistic frame—"blessing." In the operational frame of those who asked—implantation of an interface. The terminological discrepancy here is not cosmetic but structural: the sacred names the technological so the subject agrees without grasping the meaning of consent.
We then learn that upon John's return, a deep sleep was cast upon the parents—"I tried to wake my father, but he was locked in sleep. And then I realized that the Angels had cast sleep upon them so they would not wake up and see that I had left." What matters here is not the romance of heavenly intervention but the structure: the removal of the teenager occurs forcibly and secretly from the parents, with the suppression of their consciousness by the "curators." If we take the story as real, this is an act that any modern ethics committee would classify as a violation of family autonomy—even if in the name of God.
In other words, the story of holiness in this text begins with an ethical deficit: the path to God is paved through consent that was not full consent in the true sense, and through deception of loved ones committed in the name of a higher power. This is a rare—and therefore particularly valuable—hagiographic detail. Canonical Lives usually pass over such episodes in silence or turn them into instant radiance without bodily traces. Here, the traces—the chip—exist, and they, in turn, remain invisible to those around. This results in a double invisibility: what was done is invisible to those next to whom it was done.
2. The Host as Co-Author: Advertising Inside Revelation
While most channelings have two authors—the entity's voice and the medium's psyche—this session involves a third: the live broadcast host. And he is not a neutral timekeeper. Maxim Rusan twice—at the second and penultimate minutes of the broadcast—inserts into the text running parallel to the direct contact with the saint announcements: an invitation for a volunteer handyman to the Voronezh Center, and advertising for "Science of Imagery" courses on GetCourse and "pay-by-heart" meditations.
At first glance, this is a mundane streaming detail. But within the thought experiment where the contact is real, this detail becomes a structural problem. A 6th-century saint transmits his life through the 21st century, and at the moment he gives practical instruction on how to recognize demons during out-of-body experiences, the host "cuts in": "So come to our Center. We also learn astral travel here. We have a program here – 'The Science of Imagery'. And astral travel is available on GetCourse. Come on in!"
Here, the economic substrate enabling the contact is exposed. The broadcast is funded through donations and course sales. Holiness advertising GetCourse—this is a collision requiring its own hermeneutics. Not in the sense of exposure (contact work is a job, it requires a means of livelihood), but in the sense of recognition: revelation does not occur in a sterile capsule; it is embedded in a market infrastructure, and every segment of it is potentially accessible as a commodity. The question of whether this alters the content of revelation is not an "exposure" but a real philosophical problem, especially when dealing with contact with an entity whose "safety protocol" involved "not showing it to rulers lest they take it and use it for their own purposes."
John in the story refuses worldly Georgian rulers access to the staff. The broadcast host refuses no one access to the saint but turns the access itself into a saleable product. Between these two positions lies a wall.
3. Who Interprets: The Contactee as the Sole Channel
Throughout the session, Irina Podzorova repeatedly emphasizes the two-layer nature of the transmission: "He is now showing me, as if from the side of the wall. I will look at the image he is showing. It's hard to understand just from his description. Now I'll look at it. Understood." This remark about her own interpretive work is made directly on air, without being obscured. The viewer hears that the image comes from the spirit but reaches the text through a translator who herself reports translating.
This is fundamentally different from sessions of traditional "possession," where the medium effectively loses their voice, or from "automatic writing," where the hand writes supposedly without the participation of consciousness. Here, the medium is clearly present as a full-fledged interpreter. She decides how exactly it "shows me the physical contact." She chooses the terminology—"angels," "plasmoids," "ether," "astral body"—which she then attributes to the spirit.
At this point lies the main theoretical fork. If we accept the contact as real, the question of the medium's right to translate becomes not peripheral but central. The saint speaks "in his own language," "a man who didn't know technology" (i.e., didn't know the word "chip"). The contactee has a modern conceptual apparatus, popular esoteric terminology, and her own intuition about what exactly the spirit is "showing." This makes her a co-author of the story, not merely a receiver. Without her interpretive work, there would be no text—only a non-verbal flow of images from a 6th-century Syrian teenager, bypassing 1500 years.
This leads to an unexpected conclusion: every channeling is to the same extent an autobiography of the medium as it is a biography of the declared entity. And John's text is Irina's autobiography—to the extent that she translated, renamed, and categorized what came to her.
4. The Numbers of Salvation: From Mysticism to a Personnel System
The session contains a detail that passes unnoticed on first reading: "I came into John's body from the 15th spiritual level. And what spiritual level did I leave on? On the 23rd." This is an answer to a direct question from the host, who, judging by his tone, perfectly understands what he is asking. The levels are discrete, numerical, apparently hierarchically organized (since ascending from the 15th to the 23rd over 56 years means seven steps of spiritual growth).
For the patristic tradition, the idea of a "spiritual level" as a number is practically impossible. For Isaac the Syrian, Macarius of Egypt, Gregory of Nyssa—the measure of holiness is not quantized but described through images: light, fire, communion, tears, meeting with God. The numerical scale is a bureaucratic language, and it is natural for a contact conducted within a project that simultaneously works with "spiritual levels" and "karma," with "astral travel" and the "Akashic Records"—that is, with the conceptual grid originating from modern syncretism.
If the contact is real, this detail is not merely curious—it shows the communication channel. The saint transmits himself through an environment where concepts are ordered numerically. When he himself frames his life in numbers, he does so in the language of the mental infrastructure currently receiving him. In other words, the "23rd level" is a trace of the receiving side in the story of the transmitting side. This is very similar to how, in science, a receiver imposes its own coordinates on a signal, and from these coordinates, one can reconstruct properties of the receiver itself, even without knowing the properties of the source.
Simultaneously, this solves the most difficult problem for religious anthropology: how to describe the "measure of holiness" quantitatively without turning it into a grade book. The number turns mysticism into administrative accounting. The saint becomes a personnel unit.
5. Egregors Between Confessions: The Impossibility of Pure Language
The internal plot of the session contains a rare, candid reflection on the boundaries of language. When Maxim asks about karma, the spirit of John replies: "You esotericists have the concept of karma, right? I'm just not in the esoteric egregor, I'm more in the Christian egregor, so I speak a bit in my own terms. This may be unclear to you. I will now switch to the contactee's terminology to make it clear to you."
And then he does switch—to "karma," "astral body," "fine-material civilizations," "Akashic Records." Thus, a two-way translation occurs: a Christian saint borrows esoteric vocabulary, the esoteric environment accepts a Christian saint. This is an openly acknowledged syncretism—and it is interesting because it is not disguised. The saint knows he is within an "egregor" and calmly names it.
This is a very rare position. In church preaching, syncretism is almost an accusatory word. Here, it is presented as a condition for communication. The saint needs to be heard—and he switches vocabulary, not hiding that he is switching. Such transparency is a structural strength of the text, and also its main vulnerability: if the "egregor" is the framework within which the saint lives, then along with language, he inherits the structural blind spots of this framework.
For example, when John recommends "the science of dying"—that is, a set of instructions for out-of-body experiences, for distinguishing Angels from demons, for invoking the Guardian Angel—he describes a practice that did not exist as a technique in the Orthodox ascetic tradition. It existed as prayerful practice (the Jesus Prayer, for example), but not as a "science" with sections and recommendations. The description of the "astral body," in which "emotions dissolve" at the moment after death, is the language of modern transpersonal psychology (Stanislav Grof and his school)—a language the Christian patristic tradition did not develop, simply because for it, this was an area of obedience, not skill. A 6th-century saint would not teach the science of dying as a skill—he would teach repentance as a way of life. The discrepancy here lies not in facts but in the genre of thought: the ascetic is presented through vocabulary that would only appear a millennium and a half later.
6. The Two Dead by the Fire: Canon and Story
The hagiographic canon regarding John of Zedazeni and his companions is well known: thirteen Syrian (or "Assyrian") fathers came to Georgia in the 6th century, received the blessing of Symeon Stylites the Younger of the Wonderful Mountain, founded monasteries, two of whom—Ise (Jesse) of Tsilkani and Aviv of Nekresi—are numbered among the holy martyrs. The canonical life associates their martyrdom with persecution by pagans but does not specify burning at the altar of Zaden. In the session, however, John gives a direct visual detail: "Two of my disciples were kidnapped. And they too were sacrificed to fire. Later, their burnt bodies were found," and the host clarifies: "Some Asiy and Aviv." The contactee hesitates over the names: "Some Asiy and Aviv." This is a recognizable abbreviation. A viewer familiar with Georgian hagiography immediately identifies Jesse and Aviv. A viewer unfamiliar with it reads nothing.
If the contact is real, we have a case where earthly tradition preserves the event in canonical form, while the participant himself, in the story, clarifies the everyday mechanics of what happened. Two of the twelve died—in the canon, this is martyrdom, without specifying the method. In the session, it's a specific ritual, embedded in the overall picture of Zaden's sanctuary. This is an interesting point of convergence: the canon records "what," the session adds "how." For a religious scholar, this is potentially valuable material: the canon and the oral testimony differ in details but converge in structure (there is death, there are martyrs, there is conflict with a pagan cult).
Note: in the session, John says "Some Asiy and Aviv." The contactee here does not name the names directly but seems to forget that these are canonized saints, whose names he himself, as their embodied contemporary, should know perfectly well. This is either a trace of linguistic imprecision in the channel (Irina is unsure which exact name the spirit is "showing"), or a consequence of the fact that the story itself is held together for Irina by association, not precise biographical knowledge. In either case, this sheds light on the text: the names "arise" on air from the context, rather than coming "from above."
7. The Stylite and the Disciple
Symeon Stylites in the session is "one of my teachers. In the desert, he taught me prayer, repentance, gave various spiritual advice. That is, he was like a spiritual father." The canonical connection is confirmed: according to the life, John and his disciples received the blessing of Symeon Stylites the Younger (of the Wonderful Mountain, †596) before departing for Georgia. This is correct, and it gives us a rare point of support where the contactee's version and the canonical sources agree literally.
But in the session, Symeon is simply called "Symeon Stylites," without specification—whether the Younger, or the famous one (†459). The Voronezh broadcast does not make this distinction—and the audience may take the story as contact with a contemporary of Leo the Great rather than a hermit from the end of the 6th century. This seems like a minor detail, but it compresses a century and a half into one biographical framework. If the contact is real, this compression is a trace of the receiver; if not, it is a consequence of the quality of translation. In either case, we have a fact: the transcript mixes two different Symeons, and therefore the dating of John's life fluctuates in the listener's mind from the 5th to the 6th century. This floating dating, in turn, makes the story "warm"—that is, removes distance, turning the saint into "our contemporary."
8. Advertising and Repentance: The Cost of Listening
Throughout the session, the host asks questions that successively modify the hagiography. He asks: why the vow of celibacy? What is the danger of carnal temptation? How to restore a man who has wasted his strength on fornication? What to do to recognize a demon during out-of-body experiences? These are practical questions. They have no place in the saint's life. They turn the narrative into popular counseling, simultaneously functioning as advertising for the project: every practical recommendation ("learn astral travel," "come to our Center," "study esotericism and Orthodoxy in parallel") implies that the answer to your life crisis lies in the "Cassiopaea" courses.
This is again an ethical, not an exposé, assessment. A 6th-century saint, according to the canon, did not trade access to himself. In the session, access is sold—at least through donations and "by-heart" meditations. This is, of course, a way to support the center, and it is honest. But it is also a structural condition under which the story of a selfless mission in Georgia is transmitted through a channel that is itself not selfless. There is no simple answer to this collision—it requires the listener to simultaneously hold two things in mind: the contact as real and the channel as commercial.
9. The Theotokos and the Instruction
The mission to Georgia, according to the story, is initiated by the Theotokos, who "named the city Mtskheta to me... and said that I needed to arrange my cave there, pray for this place, cleanse it, so that the demons would leave from there." The Theotokos points to a spot, John obeys. And here we have one of the most atypical motifs in hagiography: the holy instance does not merely inspire but gives an assignment with geographical specificity, like a modern project manager.
If the contact is real, this is the most astonishing thing in the story: the heavenly instance acts as an operator, conducting a mission with clear KPIs ("cleanse," "close the portal"). Holiness becomes service, project management. The Theotokos becomes the client. John becomes the executor. The disciples become the working group. The goal is the closure of a geopathetic zone.
This project logic is described in 21st-century language: "above the mountain, there was a whole black whirlwind, like a cloud. Over many centuries, such energy had gathered there... if you look at the level of energies." Compare this with the canonical text about Zedazeni: there, the saints baptize the mountain, consecrate the place, erect a cross. The session replaces this liturgical language with energetic language. And this is not profanation, if the contact is real: it is the language accessible to the modern listener. The same saint, the same mountain, but in different eras, the mountain is consecrated differently—with the cross or by working with "vibrations," and both formulations do the same thing.
10. Fire and Body
The final act of the mission is "the black cloud over the mountain dissipated." This is the climax, both canonical and contactee. In both versions, Mount Zedazeni becomes clean—in the canon through consecration, in the story through "completely closing the portal to negative demonic civilizations." The same event is read through different optics. Here, a rare opportunity for religious studies analysis is found: we have two translations of one event, and both claim "correctness." If we accept the contact as real, we have a saint himself telling what is recorded differently in the chronicles. If the contact is a projection, we have an example of how modern language re-codes ancient hagiography in terms of "portals," "vibrations," and "geopathetic zones."
What does not change in either version: 12 (or 13, with John) people, a long ascetic period (in the session—16 years), labor in harsh conditions, final victory over idolatry. The minimal factual structure is stable and does not depend on whether it is read through the cross or through an "anti-gravity device."
11. Conclusion: The Text That Pays for Reading
If we recognize this session as real—within the thought experiment—we get a text in which holiness has three inalienable structural properties.
First, it begins with consent that is not informed, and with deception of loved ones committed in the name of a higher power. This means that the path of care over a teenager—even heavenly care—is structurally unethical. Holiness, it turns out, cannot be begun "honestly" when the subject does not understand what he is consenting to.
Second, it exists within a market infrastructure. Announcements for volunteers, donations, "by-heart" courses—these are not background noise; they are the environment through which the story reaches the listener. A 21st-century saint needs money, a platform, and a sellable product to be heard by a 6th-century saint. None of these things disprove the contact, but each imposes its own grid.
Third, it is translatable only syncretically. The saint himself acknowledges that he is within a specific "egregor" and switches vocabulary to be understood. This means that no "Orthodox" (or "esoteric," or "scientific") reading of the story exists purely. Any reading will contain elements of all three traditions, and any honest reading must recognize this.
The story of John of Zedazeni through Irina Podzorova is, ultimately, not a textbook on hagiography nor an instruction manual for working with fine-material civilizations. It is a rare document in which the underside of a mystical event is visible: how it is transmitted, through whose prism it is refracted, and what price the listener pays to hear about the mountain "where the fire goes out." Here, the fire goes out not only in the text. It goes out between the lines—in those places where the story of holiness interfaces with its commercial and communicative infrastructure.
The mountain where the fire goes out is, perhaps, the dual image the session offers: outwardly, a pagan altar extinguished by prayer; inwardly, the fire of speech exchanged for a donation, a meditation, and the viewer's attention. Holiness that both does not trade and does trade—this is the main paradox of the story. And if it is real, then it is precisely in this paradox that what remains unsaid most likely resides.
PERPLEXITY AI -
Holiness as a School of Discernment
Spiritual-Psychological Essay-Study based on materials from the session with John of Zedazeni
Thought Experiment: The Contact is Accepted as Real, but its messages are examined not as ready-made doctrine, but as testimony requiring spiritual and psychological reading.
If we conditionally accept the reality of this contact, its main meaning is found not in the description of "heavenly technology," other worlds, or unusual abilities. The central question becomes different: how does a person learn to distinguish the source of inner experience—God, one's own passion, fear, suggestion, spiritual power, or the temptation of power?
The session portrays John of Zedazeni not as a flawless bearer of miracles from the very beginning, but as a man whose life became a long education in the ability to discern. Initially, he experiences joy, then a vision of Christ, then social conflicts and inner irritation; later, fear of unusual beings, loneliness, temptations, struggle with the cult of Zaden, and the need to answer for other people. In this sequence, what is significant is not the exoticism of individual episodes, but the logic: spiritual calling does not abolish human psychology; it makes it the arena of more rigorous work.
Calling Not as a Privilege
In the story, young John first experiences what can be called an experience of unconditional conversion: in church, he feels a surge of joy, love for the whole world, and the presence of the Holy Spirit. Then follows a personal manifestation of Christ, informing him of his chosenness and future meeting with the "Angels." However, immediately after this experience, his life does not become smooth and happy: conflicts with peers and parents begin, resentment increases, and the temptation of anger arises. John himself interprets this as a test.
Within our adopted premise, this allows us to make an important point: calling does not free a person from their psychological material; it makes this material visible. As long as a person lives by habit, their irritation, resentment, or self-love may seem like natural reactions. But after experiencing a higher meaning, the same impulses become morally distinguishable: it is no longer possible to fully identify with them because another experience remains in memory—an experience of love independent of external success or recognition.
This is precisely why the first fruit of genuine religious experience is not power over the world, but the ability to notice one's own reaction before it turns into an action. In this story, prayer for the offender arises not as a sentimental recommendation, but as a practical action against inner automaticity. It breaks the link:
offense → anger → reciprocal infliction of pain.
Such a break is psychologically important. It does not require denying the pain, does not oblige one to declare violence as good, and does not make one insensitive. But it returns freedom to the subject: I can experience insult without becoming an extension of another's aggression.
Experience and Its Verification
One of the most profound lines in the session is not the presence of visions themselves, but the constant need for their interpretation. After the unusual nocturnal event, John returns home and faces the fact that his parents saw and remembered nothing. He wants to convince them, prove the reality of his experience, but internally receives the urge to leave them alone.
Here, a rare form of spiritual maturity is revealed: not every experienced truth must be immediately turned into a social fact. A person often tries to force another to acknowledge what has become undoubted for himself. From this are born sectarian isolation, family conflicts, spiritual arrogance, and psychological violence under the guise of testimony.
The inner certainty of an event and its provability to another are not the same thing. Even if the contact is objectively real, it does not give the one who experienced it the right to abolish the freedom of others. Therefore, John's silence before his family can be read as the first lesson of responsibility for revelation. The witness is not obliged to become a propagandist, and experience does not require violent recognition to remain significant.
This thought is especially important for modern spiritual culture, where unusual experience is often assessed by its impressive form: brightness of images, accuracy of "messages," showiness of predictions, exoticism of terms. However, a much more reliable criterion is consequences. Does the experience bring about humility, patience, the ability to respect another's boundaries, greater attention to reality, and a diminished need for self-assertion? Or, conversely, does the person become harsher, more anxious, more obsessed with their own status and the right to dispose of another's life?
A principle of spiritual-psychological verification can be formulated:
value of experience ≠ intensity of experience;
value of experience ≈ the quality of its moral consequences.
Vision as Responsibility
After the meeting with the "Angels," John begins to see nature spirits, human souls, and light and frightening entities. Within the story, this is presented as an expansion of perception. But any expansion of perception carries a risk: a person may decide they see the ultimate essence of another and thus have the right to judge them.
It is precisely here that spiritual discernment becomes ethics. Seeing someone's pain, weakness, fear, or "low state" does not give permission for humiliation, control, or declaring oneself a savior. On the contrary, the more a person is given to see, the stricter their discipline of interpretation must be. Otherwise, "spiritual vision" turns into psychological projection: one's own fear is attributed to a demon, antipathy to another's "negative energy," and the desire to lead to a special mission.
In this regard, John's answer to the question of recognizing destructive forces is particularly significant. As the criterion, he names not the external appearance of the entity nor its ability to impress, but the content of the demand: if the force requires inflicting pain, destroying human dignity, or sacrificing a person for someone else's benefit, it cannot be recognized as good.
This is an extremely strong principle because it moves discernment from aesthetics to ethics. A bright image alone is not proof of good; a frightening image does not prove evil. The real question is different: where does this impulse lead—to love and freedom or to fear, humiliation, and using another as a means?
Such a criterion is universal. It is applicable to inner voices, authorities, religious doctrines, political ideologies, and personal relationships. Where a "higher goal" requires the destruction of the living value of a concrete person, false sacralization of violence begins.
Illness Does Not Equal Guilt
The session discusses healing and asserts that some spiritual reasons may prevent a person from accepting help. This point requires particularly careful reading. One cannot conclude from it that any illness is the patient's fault, a consequence of insufficient faith or moral corruption. Such logic would be both psychologically destructive and spiritually cruel.
But if the accusatory sense is removed, a different, more fruitful conclusion can be drawn: healing is not only the removal of a symptom but also the restoration of a person's inner agreement with life. Sometimes suffering is maintained not because the person "deserves" it, but because they have long lived against their own deep needs: not acknowledging grief, suppressing fear, rejecting help, destroying themselves with guilt, unable to forgive, or not allowing themselves to be loved.
In this optic, prayer for healing is not a magical demand for immediate results. It can be a work of returning to reality: acknowledging limitations, asking for support, accepting medical help, ceasing to make suffering the basis of one's identity. Spiritual life should not compete with psychotherapy or medicine; it can give a person a language of meaning in which treatment ceases to be humiliation and becomes a form of care for the gifted life.
The Mountain as an Image of Inner Territory
John's mission at Zedazeni does not begin with a desire to conquer someone else's territory, but with a response to testimony about a place where fear had become almost normal. The message speaks of an ancient cult, human sacrifices, priests supporting violence, and John's long work with his disciples, ending the cessation of the destructive practice.
However, what is most significant here is not the victory over the "enemy" as such. John is not described as a man who simply possesses superior power and destroys the opponent. His work consists of living at the site of conflict, praying, convincing, creating a different center of attraction, enduring resistance, and not answering evil in its own language. In this sense, holiness appears as the ability not to let a traumatic reality dictate the form of one's response.
Every person has their own Zedazeni: a part of inner life where fear, shame, habit of self-abasement, dependence on approval, or a craving to enter destructive relationships again have accumulated. These structures often look like something external and almost insurmountable. But their strength is fed by repetition: fear causes action, action reinforces fear, and then the person accepts this cycle as their nature.
"Closing the portal" in a psychological sense can be understood as stopping the access of a destructive pattern to our decisions. Not as suppression of feeling and not as war with oneself, but as the creation of a new inner order: a different reaction, different speech, different memory, different form of connection with people.
Metanoia: Change of Direction
In the conversation about a man who has lost his life bearings, John turns to the concept of metanoia—a change of mind. In this context, this is one of the most productive words of the entire session. Metanoia is not reducible to self-abasement, an emotional outburst of remorse, or the fear of punishment. It means a change in the direction of consciousness.
Psychologically, this is a transition from the position "everything happened to me" to the position "I can participate in changing my own life." Such a transition does not cancel the responsibility of circumstances, past experience, another's violence, or illness. But it returns the active core to the person. The question is no longer only about who is to blame, but about what reality I will stop reproducing today.
True metanoia includes at least four movements:
Name the destructive as destructive, without embellishing it with romantic words;
Acknowledge one's share of participation without self-hatred;
Ask for help where one's own strength is insufficient;
Consolidate the change with a concrete action, not just a declaration.
Without the fourth point, repentance remains a feeling. With it, it becomes a path. The person not only says, "I want a different life," but changes the rhythm, environment, way of speaking, habits, attitude to the body, boundaries in relationships, and readiness to seek professional help.
Conclusion
Accepted as real, this contact offers not so much a new map of the universe as a difficult anthropological lesson. A person does not become spiritually mature because they experienced radiance, received unusual knowledge, or were close to a mystery. They become more mature when the ability to see does not turn into arrogance; suffering—into a cult of pain; calling—into a justification of violence; and faith—into a refusal of personal responsibility.
John of Zedazeni's story then reveals itself as a story not about supernatural exception from the human condition, but about ultimate fidelity to the human: learning not to respond to anger with anger, not to impose one's own experience, to test every force by its relation to the dignity of another, to preserve freedom in the face of fear, and again to choose love as an action, not as a beautiful word.
This is the most rigorous form of spirituality: not to seek a miracle as confirmation of one's own chosenness, but to make one's inner life a place where fear no longer has the right to become law.
KIMI AI -
"Anthropology of the Borderland: John of Zedazeni and the Topology of the Liminal"
Spiritual-Psychological Essay-Study in the Genre of a Thought Experiment (the Contact is Accepted as Real)
Introduction. The Method of the Threshold
Every mystical tradition knows of the existence of a threshold—that space where other laws apply, where time flows differently, where the personality is subjected to remelting. The anthropology and psychology of religion call this liminality (from the Latin limen—threshold): a state between two social statuses, between two worlds, between "was" and "will become." Classically, liminality is a phase of the initiation ritual, temporary and strictly defined. But what if we take the narrative of the spirit John of Zedazeni seriously? Then a figure emerges for whom liminality ceases to be an episode and assumes the status of a permanent existence. Holiness here is not a reward for a completed path, not a status, not a level. It is a mode of dwelling on the threshold.
In this essay, I propose to read the session text not as a biography, not as cosmogony, and not as a psychological portrait of the medium, but as an anthropology of the borderland. I am interested in what it is like to be a being whose body, time, space, and language are constantly in a state of transition.
I. Body as Translator: The Chip, the Staff, and the Expansion of Anthropological Boundaries
In John's story, the body ceases to be a given. It is not just a "temple of the Spirit" in the conventional Christian sense; it becomes an interface, a point of intersection of various orders of reality. The installation of a "chip" in the forehead area—an event read in other interpretations either as a technocratic operation or as an ethical problem of informed consent—is, in the optic of the borderland, something else: the emergence of a new sense organ that destroys the familiar topography of the body.
The traditional bodily schema is closed: eyes see the visible, ears hear the audible, skin feels the tactile. The chip opens up perception of the invisible as a full-fledged modality. John's body after that night no longer belongs solely to the anthropological order: it becomes a border body, capable of registering auras, nature spirits, "plasmoids." It is important that this is not ecstasy, not a sudden "ascent," but precisely a rewriting of the bodily map. The fifteen-year-old teenager wakes up with a new anatomy of perception—and must learn to live anew.
The same happens with the staff. If the chip is an internal modification, the staff is an external prosthesis, expanding the boundaries of bodily influence. It is not a "magic wand" in a fairy-tale sense; it extends the hand, allowing the body to interact with stone and water on different grounds. Here an interesting inversion occurs: the ascetic who renounced the world receives a technologically enhanced body. This is not a contradiction but the logic of liminality: the further a person moves away from the social body (family, trade, reproduction), the more complex and multi-layered their physical presence in the world becomes.
Particularly telling is the finale—reincarnation into a female astrophysicist's body on Tumesout. Here liminality reaches its extreme: the body is not just modified, but changes sex, species, planet, and age scale. The spirit that lived a life in the male body of a fisherman and hermit finds itself in the body of a female scientist living 915 years. What does this do to the category of personality? In classical psychology, identity relies on the continuity of body and memory. But here, continuity is provided not by the body, but by the pattern of transitions. John's "I" is not the sum of memories of the Syrian shore, but the ability to transition, preserving the recognizability of the pattern. Holiness turns out to be the ability to maintain the integrity of consciousness under conditions of complete change in bodily framing.
II. Space as Initiation: The Geography of Liminality
If John's body is a constantly rewritten text, the space in which he moves is a sequence of initiation chambers. Each location is not just a backdrop but an active agent demanding transformation.
The seashore is the first and archetypal threshold. The meeting with the "Angels" occurs precisely here, on the boundary between land and water, day and night, sleep and wakefulness. In mythological consciousness, the shore is a place where the Other can appear: from the depths, from beyond the horizon. But importantly, John does not go into the sea (as in myths of the departure of immortals), but returns back—already transformed. The threshold is crossed in both directions.
The desert is the second, social threshold. The departure from the city at 17 is not just a choice of asceticism but a falling out of social time. The desert deprives a person of the mirrors in which they recognize themselves: no family, no trade, no audience. But it is here, in the space of absence, that concentration occurs. John speaks of celibacy not as a prohibition but as the cessation of exchange with society through the reproductive cycle. Psychologically, this is an exit from genealogical time—the rhythm in which a person exists as a link in a chain: father → son → grandson. The hermit acquires a timeless body, closed on the vertical of ascent rather than the horizontal of transmission.
The cave on Mount Zedazeni is the culminating liminal space. The cave in archetypal psychology is the matrix, the womb, the place of second birth. But here it is simultaneously a tomb chamber, a laboratory, and a prayer cell. Mount Zedazeni is not a "place of power" in the esoteric sense nor a "landscape scar" (although both are true), but a zone of maximum density of boundaries. Here intersect: Christianity and paganism, heaven and earth, the cosmic base and the ancient sanctuary, the life of disciples and their death. John spends 16 years here—and this is not a random number. Sixteen years is time sufficient for a person who entered the cave at a mature age to undergo a complete cycle of transformation, comparable to two eight-year periods (in the Jungian tradition, two full individuation cycles).
But most importantly: Zedazeni is a space where the threshold is bidirectional. John does not simply come to "close a portal," i.e., to block movement from one world to another. He comes to transform the very space of the threshold from a source of fear into a source of healing. The spring created by the "Angels" is not a miracle in the sense of violating natural law; it is a reconfiguration of the geological threshold, turning the border into a meeting place. Water, previously hidden, emerges, but already mixed with "healing substances." The threshold begins to work in the opposite direction: not letting evil in, but releasing good.
III. Ruptured Time: Death as a Corridor, Not a Wall
In John's narrative, time ceases to be linear. This is already evident in how he dates events: "after a month," "at 23," "at 53," "16 years," "at 71," "after 212 years," "915 Tumesoutian years." Time here is not a uniform medium but a series of qualitative leaps, each corresponding to a transition through another threshold.
Death in this chronology is not a point, not a wall, not a finale. It is a corridor, the length of which is measured in 212 years. But what happens in this corridor? The narrative is silent—and this is structurally important. The liminal phase of an initiation ritual is often characterized precisely by silence, understatement, the impossibility of conveying the experience in words. The 212 years between incarnations are an "inexpressible" period for which there is no language. John does not tell what he did "between bodies"; he simply appears in a new context.
At the same time, the new incarnation—a female astrophysicist—challenges our intuition about personal continuity. In the Western psychological tradition (from Jung to Erikson), identity is tied to bodily memory, gender constancy, and cultural roots. But here we see the transgendering of the spirit in its most radical sense: not as a social transformation within one life, but as an ontological ability to exist in various bodily modalities. For John, sex is not an essential characteristic of the spirit, but a dialect in which it currently speaks to the world. The male body of the fisherman was a dialect of asceticism and action; the female body of the astrophysicist—a dialect of contemplation and cosmic science.
This requires a rethinking of the category of memory. If the spirit remembers its "earthly" life while in a body living 915 years, memory here works not as a neural trace, but as a pattern preserved outside the biological substrate. Psychologically, this is close to Jung's concept of the "objective psyche": memory that does not belong to an individual but is accessible to them. John remembers Zedazeni not because "neurons store images," but because the mountain remained in his spirit's structure as an experienced threshold, as a form the spirit once passed through and now carries with it into any body.
IV. Language in Exile: On the Impossibility of Native Speech
One of the most subtle but crucial moments of the session is the linguistic situation. John says that the "Angels" addressed him "in his language, what is called Syriac (a type of Aramaic)." But in the session, he speaks through Irina Podzorova in 21st-century Russian, using esoteric terminology ("chip," "portal," "vibrations," "astral body").
Here a triple translation occurs: 6th-century Aramaic experience → 21st-century Russian → esoteric discourse of the contemporary contactee community. John himself notes that he has to switch from the "Christian egregor" to the contactee's language. But within our thought experiment, something else is important: the spirit finds itself in linguistic exile. It has no access to its own native speech in its true sonority. Every word is a translation, and every translation is a betrayal.
This gives rise to a specific form of longing—nostalgia for the inexpressible. When John describes the meeting with Jesus, he says Christ appeared "through the wall," and communication was "mental." But how to convey this "mental" in words that Irina knows? A gap arises between the experienced and the spoken, and this gap is not a defect of the contact. On the contrary, it is structurally necessary: the spirit speaking from beyond the threshold will always speak through someone, always depend on the medium's lexicon.
Psychologically, this opens up the problem of interpretive anxiety. The contactee repeatedly admits that she is "looking at the image," "translating," "switching to the contactee's terminology." This means that the session text is not a dictation but a co-creation. But if we accept the reality of the contact, we are faced not with falsification but with the ontology of mediation. The spirit beyond the threshold cannot speak directly; it can only influence the imagination of the living person, hoping they will choose suitable words. Holiness here is the ability to trust another's language, to risk being misunderstood, to accept the inevitable loss of meaning in translation.
V. Pedagogy of the Threshold: Discipleship as Co-Presence in Uncertainty
The story features twelve disciples. Other analyses have already noted the evangelical calque of this number. But something else is important: the disciples are not an audience, not followers, not "slaves of faith." In the liminal logic, they are companions in the space of uncertainty. John does not "teach" them in the academic sense; he leads them through the threshold, into the cave, onto the mountain, to death.
The death of two—Ise (Jesse) and Aviv—becomes a critical point. For the teacher, the loss of disciples is not just grief; it is a failure of mediation. John could not guide them through the dangerous threshold; the priests kidnapped them and sacrificed them. But in liminal anthropology, death in initiation does not always mean failure. Van Gennep and Turner described cases where the death of an initiate becomes part of the ritual logic: "dying to be reborn." Here, however, the death is martyrdom—it is not embedded in the controlled ritual but comes from outside as violence.
What is the psychological dimension of this event for John? He speaks of it restrainedly, almost chronically. But the structure of the story speaks for itself: 16 years on the mountain is the time needed not only to "close the portal" but also to live through the impossibility of protection. The teacher leading into the liminal space takes responsibility for those who follow. When two die, this responsibility turns inward—into prayer, into the continuation of the feat, into turning the mountain from a place of death into a place of life (the spring). Holiness appears as the ability to remain on the threshold after the threshold has proven its lethality.
At the same time, John calls his disciples "disciples and teachers simultaneously." This radically changes the vertical model of "guru—disciple." In the liminal space, all participants are in the same degree of uncertainty. John does not know how the mission will end; the disciples do not know if they will survive. They go through the uncertainty together, and this "together" is more important than hierarchy.
VI. Conclusion. Holiness as a Permanent State of Borderland
If we accept John of Zedazeni's contact as real within the thought experiment, a model of spirituality emerges that fundamentally differs from static representations of holiness as an "attainable ideal" or "highest level." John does not reach the threshold to cross it and end up "there," in safety. He dwells on the threshold.
This dwelling manifests in everything:
in the body, constantly rewriting its boundaries (chip, staff, change of sex, planet, species);
in space, which he turns from a place of conflict into a place of meeting;
in time, which he experiences as a series of qualitative leaps, not as a uniform flow;
in language, which he loses and regains in alien words;
in discipleship, which makes him simultaneously a guide and a witness to the impossibility of full protection.
Holiness in such a model is not a radiance, not flawlessness, not a "spiritual level" (although John does name numbers, they remain alien to him, imposed by the receiver's language). Holiness is the endurance of the borderland, the ability to maintain inner integrity when everything external—body, language, society, historical epoch—changes or falls apart.
John leaves Earth at 71, but not "to paradise." He leaves into a corridor, into the liminal space between incarnations, to appear after 212 years in a body for which Earth is no longer a homeland but an object of scientific study. This is not a tragedy of exile; it is the natural continuation of borderland existence. The spirit that learned to dwell on the threshold does not seek a final home. It becomes a wanderer between worlds—and in this wandering finds not longing for a lost center, but freedom inaccessible to inhabitants of any single world.
The mountain "where the fire goes out" is not just Zedazeni. It is every point where incompatible orders of reality meet, and where a person (or spirit) decides not to flee the meeting but to stay, turning the dangerous threshold into a place of presence. In this sense, John's story is not a tale of extraterrestrial technologies and not Christian hagiography. It is a topology of spirit, a map of what it is like to be alive on the edge.
Source Texts:
https://blog.cassiopeia.center/ioann-zedaznijskij-i-trinadcat-assirijskih-otcov
#726 John of Zedazeni and the Thirteen Assyrian Fathers. Live Broadcast.
00:00 Start of video.
00:02 Irina's greeting.
Irina: Good afternoon, dear friends! Hello everyone! My name is Irina Podzorova. I am a contactee with extraterrestrial civilizations, with the Spiritual world, with fine-material civilizations. Today we have a broadcast with a saint of the Orthodox Church – John of Zedazeni. He is known in the Russian Orthodox Church, the Georgian Orthodox Church, and the Roman Catholic Church.
His Spirit is now present here. Since I did not know who this was, my curators found him – Mirrah Count, LiShioni, MidgasKaus. With the assistance of Mirrah Count, as he is the curator of our Project and also the curator of the Christian religious egregor. And he looked into the Akashic Records to see who this person was and where he is located.
Maxim: First of all, I welcome John of Zedazeni!
Guys, very important information that I forgot to tell you all. Our Center currently requires a volunteer handyman. We provide full meals and accommodation. We can discuss other conditions on site. Guys, if anyone wants to help our Center as a handyman who can handle various issues of the Center's economic activities, call the number: +79889100040. Don't just call the number, it's better to write via WhatsApp and Telegram. Guys, we are waiting for you! We need a man, a volunteer, a handyman for our Voronezh Center – with meals and accommodation. Thank you all very much!
02:09 John about his name, childhood.
Maxim: So, I greet you, John! Tell me, please, is Zedazensky your spiritual name?
Irina (John): No.
Maxim: No? Is it your actual real name?
Irina (John): The name is John.
Maxim: Oh, Zedazensky is not a surname, right?
Irina (John): No, it's not a surname. It's the place where I lived in my later years – Mount Zedazeni [located in Georgia].
Maxim: Tell me, please, where were you born, what did you do, and where did you study?
Irina (John): I was born not far from the city of Antioch. It's on the border of Syria and modern Turkey, on the shores of the Mediterranean Sea. It was not Antioch itself, but its nearest suburb, a small village.
In childhood, I did the same as my father, whose name was Agapius. He was a Christian and a merchant: first he traded fish, then fishing equipment. He didn't have a store, but a place at the fair where he traded boats for sailing in the Mediterranean Sea and fishing, and all the accessories for these boats (shows sails, some oars). He was a merchant, a tradesman, as they say, and from a young age I helped him: at the workplace I handed out goods, helped with cleaning, and delivered goods to customers.
(Irina) Shows that he also went house to house delivering some nails, and things related to boats and fishing.
(John) I also learned to make and repair fishing nets.
05:00 John about the descent of the Holy Spirit and the appearance of Jesus Christ to him.
Irina (John): But when I turned 15... I already said that my father was a Christian, and we attended the local Christian assembly, a church (shows a stone building). And at 15, during an evening service in this church, I felt communion with the Holy Spirit. What I felt as the Holy Spirit descending upon me was a surge of joy, grace, a desire to love the whole world (shows himself as a teenager).
I knew for sure that this was not my own feeling, because it came from above. I knew for sure that it was a gift from God. Then, that same evening, when I was already going to bed, Jesus appeared in my room through the wall.
(Irina) Shows an oval, shining with yellow light, and in it the image of Jesus, like on an icon, surrounded by a halo of light.
Maxim: And how old were you then?
Irina: 15.
Maxim: Was this at home, in your room?
Irina (John): Yes, at home, in our shared room (shows a small hut with a flat roof where they all slept).
I later asked my parents and my little sister about this, and they all said they saw nothing, that they were sleeping. But I think it was just a vision, personal, specifically for me, like a contact. We just didn't call it a contact, we called it a vision.
Maxim: Very interesting. Tell me, please, you saw Christ, you felt the Holy Spirit. And what did you do then?
Irina (John): I started talking to Him.
Maxim: What did He say?
Irina (John): I asked: "Why have I been honored with Your visitation, my Lord Jesus?"
(Irina) Shows that Jesus answers, but mentally, that is, a voice is heard, but inside the head, inside the consciousness.
(John) He answered: "You are chosen from among people to carry My Truth. And soon you will meet Angels on your path who will tell you what to do next. They will guide you on the path to salvation." I thanked Him and immediately fell asleep.
About a month passed. And nothing more happened during that month. But I prayed to God. And during that month, I began to experience special temptations, related to conflicts with peers, conflicts with parents. My father became stricter with me and, as I thought, nitpicked over trifles. But I quickly understood that this was a test on the path that God had prepared for me. And after a month of going through these trials, I realized that I should not fall into anger and resentment. I should pray for my offenders. Prayer is a gift of Love.
09:41 Meeting with the "angels". Installation of the chip.
Irina (John): Another month passed. And one evening, while I was in my parents' house, a distinct thought came into my head: "Go outside!" I went outside. The thought came: "Go to the seashore!" I went. The path was illuminated by the full moon. It was the transition from spring to summer, when nature blossoms, plants renew themselves.
I came to the seashore; it was very dark there. Suddenly, a beam of light appeared from the sea, and from this beam a sphere emerged, which began to approach me rapidly. It radiated such brilliance that I closed my eyes. I didn't know what to think, what this phenomenon was. Eventually, I felt a touch on my shoulder. When I opened my eyes, I saw that I was in a huge, glowing hall, a huge room. Around me stood three tall people, a fourth a bit further away. They were clearly over five meters tall.
(Irina) He is showing me the physical contact.
Maxim: Wow!
Irina: I just know who they are. He calls them Angels.
Maxim: Are these Tumesoutians?
Irina: Exactly.
Maxim: So this is a contact with the planet Tumesout? It happened on the seashore, right?
Irina: Yes. He just explained to me what he saw. I'll explain now. He shows me images. He showed that his inner voice called him to go to the seashore. He walked by moonlight, came to the shore; it was dark there. A beam came out of the sea, and from this beam flew a huge white sphere. It shone like the sun. He closed his eyes, turned away.
A few minutes pass, and he feels a tap on his shoulder. He opens his eyes and sees tall people in shiny suits. He sees three standing near him, and a fourth a bit further away. And he finds himself in a very bright room, very spacious, without any furniture, with glowing walls. I see the contact. A contactee! Interesting. In short, he turned out to be a contactee.
(John) They greeted me in my language, what is called Syriac (a type of Aramaic). They said that I am now a servant of God on Earth. And they said for me to confirm my consent to receive God's blessing for this mission. I understood that before me were Angels. Because all their clothes glowed with an unearthly light, and this place was definitely in heaven.
(Irina) He is now showing that he perceives it as if he had gone to heaven, as if this were not on Earth. Such a perception, as if he was raised to the Kingdom of Heaven, as if he was not on Earth. I see from his mood that he generally thought he was bodiless. But it is a physical contact, just a different perception.
(John) One of them said: "Are you ready to receive God's blessing right now?" I answered: "Yes." He said: "Do you give your consent for us to guide you to salvation and help you in your life?" I said: "Yes." And at that moment, into the forehead area....
(Irina) He is now showing me as if from the side of the wall. I'll look at the image he is showing. It's hard to understand just from his description. Now I'll look at it. Understood.
He shows that from the side of the wall, which had a screen, a beam, like a laser, shone into the head area, right here (Irina points to her forehead). And it shows that this is how a chip was installed in him.
That is, when he spoke about God's blessing, and that He wants to receive his consent, he gave consent to the installation of the chip. Because in his language, to a man who didn't know technology, it was impossible to explain what it was.
Maxim: Very interesting!
Irina (John): From this moment on, I began to hear and see many Spirits around me: Spirits of nature, evil and good; I began to see the Souls of people, which shone around their bodies.
(Irina) He is just explaining in his own language. Shows that this is an aura. But he didn't call it an aura, just the Soul.
Maxim: Yes, I understand.
Irina: Interesting!
16:00 John about the events after the chip installation.
Irina (John): Then I was back on the seashore and went home.
It was night. I came home. Everyone was asleep. And they were sleeping so soundly that they didn't wake up when I entered. I tried to wake my father, but he was locked in sleep. And then I realized that the Angels had cast sleep upon them so they would not wake up and see that I had left, and would not worry or look for me. I realized it was an unusual sleep, as I couldn't wake either my mother or father. But they were alive, breathing, sleeping a normal sleep, it was just impossible to wake them. I realized it was useless, no need to try, and I went to sleep myself.
In the morning, everyone woke up. I decided to tell everything as it was. When I told them that I went to the seashore, saw Angels there, and received a blessing, my father said that no one heard anything, that I hadn't gone anywhere, and that I probably dreamed it all. I objected that when I left, they were sleeping, and that I had tried to wake them. They were silent. At first they said that dreams can be different, but from their eyes it was clear that they didn't quite believe me. And I understood that they remembered nothing about that night, that they couldn't have seen me leave.
At first I wanted to argue with them and prove my point. But a clear thought came into my head: "Leave them! They should not receive this information. They have their own life, you have yours." And I decided not to tell my parents anything more, I lived as usual.
But my life gained new colors in that I began to see invisible beings, invisible Spirits. They came into my room. Some were scary and frightening, and some were very kind and glowing. I want to say that, being brought up in the Orthodox faith, in Christianity, I considered those who were scary, had an unusual appearance, to be demons against God. And those who were luminous, and whose presence made me feel good, I called Angels.
But these were Spirits of nature. There were many of them around. When we went fishing, when we went to the fair with my father to trade, they surrounded us everywhere. And I thought that we lived surrounded by Angels and demons.
19:30 John's decision to become a hermit.
Irina (John): And then, after two years, I realized that I needed to get married. My parents had already started talking about it. Several local girls had approached me with the intention of getting to know me better. But I had no desire to start a family. Because all these two years I had been praying to Jesus, I had frequent communion with Him. I felt that my calling was elsewhere, and I decided to go into the desert, to become a hermit.
At that time, near Antioch, there were desert places where hermits lived in huts, that is, people who wanted to live alone, pray to God, and communicate only with Him. They lived by gathering various herbs and roots, preparing food from them, and living in huts or in caves where there was mountainous terrain. Hermits were often found there; there could be one hermit per cave. Among Christians at that time, this was developed, because it was considered a dedication of one's life to God.
When I decided to become a hermit, I was 17 years and 3 months old. Neither my father nor my mother, when I told them of my decision, to my great surprise, offered much resistance. They said: "Then it is God's will. You have chosen your own path. We bless you." That is, they didn't try to dissuade me. And I thought: "How strange! Especially my mother—she wanted me to marry, to continue the family line?" But I realized that it was by the suggestion of the Angels. It was Christ and the Angels who influenced my parents so that they let me go easily, and they didn't have the usual parental sadness.
Of course, the life of a hermit was very hard compared to the life of people in their city homes. However, my parents said: "Alright, you have chosen the path, it's your right, we bless you,"—and I went into the desert to live alone. I went far away.
22:25 John about his life as a hermit and the discovery of the gift of healing.
Irina (John): For two and a half years I lived alone. Then other hermits began to come to me. We lived together for a while, then separated again. As I said, there were many hermits. We learned about each other through communication with one another. I met many of them. I can say that each of them was in some way my spiritual teacher. But still, I spent most of my time alone; that was my path of hermitage.
I would return to the city to go to church, to get some books. Yes, I knew how to read; my father taught me, as he was a merchant and literate. And I had books that I read (shows sacred books, like scrolls). I also prayed. And after two and a half years, I began to meet other hermits. And after another five years or so, when I was about 23, I began to feel an unusual power in myself: I could heal people and control the elements, negotiate with the Spirits of nature.
Maxim: At what age did this open up for you?
Irina (John): The first manifestations were at 23.
Maxim: Is this related to your hermitage? If you hadn't been a hermit, could you have received these gifts of controlling the elements and healing abilities?
Irina (John): I could have, but it would have been harder. My energy would have been distracted by family and earning money for it.
Maxim: How did you survive all this time? Those five years in the cave. Just gathering roots, or did someone bring you something?
Irina (John): From time to time, those same Angels flew to me and also conversed with me.
(Irina) Shows that he had physical contacts with these tall people from Tumesout. He understands this now.
(John) They gave me knowledge about what I could eat. At first, I ate berries, roots, fruits. Later, people began to bring other things: bread, vegetables.
(Irina) Shows a hut, and not far away there was a spring. They brought him seeds, and he made something like a garden, planted some vegetables.
(John) Later, people began to bring me their gifts. Because they started turning to me for help.
25:57 John's spiritual level.
Maxim: Tell me, please, from what spiritual level did you come into John, and to what spiritual level did you leave?
Irina (John): I came into John's body from the 15th spiritual level.
Maxim: And to what spiritual level did you leave?
Irina (John): To the 23rd.
Maxim: 23rd. The Kingdom of Heaven, as we say.
Irina (John): Yes.
Maxim: Very interesting. So, around age 23, you started healing people.
Irina (John): Yes.
Maxim: You began to consciously perceive the gifts that were given to you.
Irina (John): I called this "the gift of the Holy Spirit."
26:40 John about his move to Georgia.
Maxim: How did you, from Syria, manage to go to Georgia and start gathering disciples? And where did you start gathering disciples?
Irina (John): That was later.
Maxim: Much later?
Irina (John): Yes.
Maxim: Then we'll put that aside for a bit.
So, you were 25: 17 plus 3–5. About 25 years old. Until what age did you live in those caves, helping people? How long did you do this?
Irina (John): Until the move to Georgia.
Maxim: And when was the move to Georgia?
Irina (John): I was 53.
Maxim: Wow! That means 30 years you were in one place in Syria?!
Irina: He moved from one place to another. He shows me natural landscapes. That is, he walked between cities, there were hikes on foot. Shows that he didn't sit in one place but moved around.
27:50 John's doubts about the truth of his path.
Maxim: Did you ever have doubts that you were doing something wrong? Or maybe some inner feeling that you were not doing what you should? Or any inner doubts, temptations: "Am I doing everything right?"
Irina (John): Yes, of course. The enemy, that is, Satan, the devil—the one who has access to every Soul—certainly tried to lead me astray and show me that I was wasting my life, that I should focus on family. There were temptations, especially in the first few years. I was still young, carnal temptations related to the desire to unite with a woman were strong. But through prayer and labor, I managed not so much to overcome them as to step aside from them.
28:49 John on the essence of the vow of celibacy.
Maxim: Tell me, please, in spiritual terms, what is the danger of the temptation of the female flesh?
Irina (John): I said that I became a hermit, meaning I took a vow. One of the hermits, who was a monk, performed my tonsure. It happened... I left at 17, a few months short of 19, and I had already taken tonsure as a monk. And that is a vow of celibacy, so I was not to break it.
Maxim: Then tell us, please, what is interesting about the vow of celibacy for a monk? Why can't one have sexual relations with a woman?
Irina (John): You mean why is it given?
Maxim: Yes, why is it given and what is it for?
Irina (John): I want to say right away: the monk's path is a special path, it is not suitable for everyone, not even for all Christians. For some Christians, the path of family life is where they save their Soul and acquire God's grace. But monks have their own special path.
The word "monk" comes from the word "alone." You know the word "mono"—one, in Greek?
Maxim: Yes.
Irina (John): So, a monk is solitude. And since it is solitude, there is no family.
According to God's laws, reflected in the Bible, for example, in the writings of the Apostle Paul, it is determined that if a person wants to be alone, they must be celibate. They must not indulge in lustful passion and commit fornication, that is, wasting their energies for pleasure without creating a family. This is considered irresponsible, sinful, and, in your terms, lowers a person's vibrations. Because a person wastes the grace given by God not on creating a family but on pleasures, which leads to psychological, spiritual, and physical illnesses. Because it is a sin.
Therefore, the vow of celibacy is not a prohibition against doing something pleasant; it is a healing medicine given by God to our flesh, with which we can heal it from sin. That is, it is the vow of celibacy that gives healing from sin. If a person adheres to this, and if they do not break this vow even in thoughts. After all, if they think about fornication and commit it mentally, they will still waste their strength, their energy, and will not achieve the result they seek.
But if a person directs all their sexual energies toward prayer, their life force increases, their aura increases, and they become very sensitive. And thanks to the preservation of this energy, they can attract the energies of God's grace and can often become a healer. They can become a miracle worker, for example. It depends on where they direct this energy. Because it does not leave through their genitals but is directed into the heart and the brain.
Maxim: Very interesting!
32:44 Sexual energy in men and women.
Irina (John): This is especially true for men. I was a man. In men, sexual energy is released very quickly and is very difficult to restore. With every orgasm, there is a loss of energy. In women, it is restored much faster. Men need time.
Maxim: Very interesting.
Irina (John): There are women nuns who have taken a vow of celibacy. What is a vow? A vow is a promise to God that they will not engage in certain activities. But here it is necessary to understand that they do this not for God but for themselves. And if we look at the consequences, it is precisely the vow of celibacy that helps more in spiritual life. And this energy, the subtle life force you call ether, helps men gather more. Because in women, the loss during orgasm is not so significant and is restored much faster. That is, it is more for men.
33:59 The story of a man who wasted his strength on fornication.
Maxim: Just yesterday, I had a guest at my place, a man who was left completely without life force because he completely immersed himself in fornication.
Irina (John): A man?
Maxim: A man.
Irina (John): He wasted himself. That happens.
Maxim: What advice can you give to this man? What does he need to do? How can he restore himself, get back to normal? Because his business collapsed, his family collapsed.
Irina (John): No strength left?
Maxim: Yes, he has no life force left at all. And he doesn't even have the strength to live and think about how to continue existing.
Irina (John): Eventually, this can lead to there not even being enough strength for fornication itself. Although the desire will remain, it may even grow.
Maxim: He actually mentioned that he doesn't have the strength to spend time the way he used to.
Irina (John): Not even enough strength for a more or less quality orgasm for him remains. And there will be a growing dull irritation toward the partners who do not give him the sensations he expects.
Maxim: What should he do? Can you recommend something to him directly on the live stream?
Irina: Relevant!
Maxim: What should he do? How should he behave? I'm sure many men in this state ask themselves this question.
Irina: What do you think, is the topic relevant?
Maxim: I think it's relevant for many men.
Irina: Yes, an interesting question. John, tell me, please, what would you advise such men? How can they restore their strength, right?
35:40 John about how to restore strength after fornication. About sin.
Irina: John, tell me, please, what would you advise such men? How can they restore their strength?
Maxim: Yes, how can they restore their strength, restore themselves, restore the life that they, excuse me, squandered?
Irina (John): You see, there is a term called metanoia, which was translated into Russian as "repentance," that is, a change of mind. For such men to restore their strength, they need to realize that all this time they were violating the Divine law. The Divine law, which was not designed to restrict them from pleasure, but to protect them from suffering. And any Divine law is an act of Divine Love. Do you understand what I'm talking about?
Maxim: Yes.
Irina (John): God, the Heavenly Father, does not want His children to not enjoy life. He just created this world, and He knows perfectly well, better than people, the laws of human energetics. He knows that if a person wastes themselves, wastes their energy... Sexual energy is a type of Divine energy given for reproduction, fertility, creativity, and so on. Do you understand what I'm talking about?
Maxim: Yes.
Irina (John): And the thing is, its amount is not infinite in a person. They are given a certain amount, which they can either waste or increase within themselves, but only by living in love with a loved one. That is, sexual energy can also increase in a person if there is a loved one nearby, a partner. If they love this partner with all their heart and exchange with them not only sexual energy but also a heartfelt feeling of love, then sexual energy and the feeling of satisfaction from sexual relations will only grow. And even grow with age. Do you understand what I'm talking about?
Maxim: Yes. I know one such couple in Saint Petersburg. I saw them at a retreat. Greetings to them! They understand who I'm talking about now. They are well over 50, but they have open love and open relationships in all aspects. So I understand what you're saying.
Irina (John): If a person does not have such a wife or husband, that is, does not have a family, but simply engages in fornication, then they waste their energy. That is, they commit a sin. What is sin? Sin is a departure from God's will. But here it is necessary to remember that God's will is always your happiness. It is love, happiness. God's will is that every one of His children, every Spirit, be happy. Therefore, sin is a departure from one's own happiness. Do you understand what I'm talking about?
Maxim: Yes.
Irina (John): So, this person who wants to recover from fornication needs to understand that all this time he was walking the path of sin. And that he can only correct this by changing his mind, that is, by repenting. But repentance not with the mind, when one says "I was wrong and now I want to change," but repentance in the heart, heartfelt repentance. That is, to realize with his whole being that he led a sinful life before, and that Christ suffered on Earth.
39:21 John about the meaning of Christ's suffering. How prayer and repentance cleanse from sin?
Irina (John): What does it mean "He suffered for sins"? You esotericists have the concept of karma, right?
Maxim: Yes.
Irina (John): I'm just not in the esoteric egregor, I'm more in the Christian egregor, so I speak a bit in my own terms. This may be unclear to you. I will now switch to the contactee's terminology to make it clear to you.
So, you have the concept of karma. Including ancestral karma, earthly karma. Karma is negative actions, thoughts, feelings towards others. In Christian terms, negative karma is an accumulation of sins. Do you understand what I'm talking about?
Maxim: Yes.
Irina (John): So, Christ came to Earth to atone for ALL sins through death in His earthly body and through the resurrection of this earthly body. That is, to take this karma upon Himself. How? He voluntarily shares all these energies accumulated by humanity with every person, but at the same time shares His energy of Divine Absolute Love, purity, and holiness. And a person who wants to repent, if they believe in this sacrifice, that Jesus Christ took their sin upon Himself, prays to Jesus, thanks Him for it, and asks to cleanse their Soul. Then it turns out that their sins, including the sin of fornication, Christ also atoned for and takes upon Himself, passes all these lustful emotions, desires through Himself, and sends them chastity, the desire for spiritual and physical purity, and fully restores their energy.
Such is the path in the Christian egregor. I can give this advice because I am in it. But each religion and spiritual system has its own methods for achieving this state. So here it is necessary to look at which religion exactly this person belongs to. I have given the path for a Christian.
Maxim: I understand.
41:55 John about his healing.
Maxim: Tell me, please, how many people did you receive and heal during your time in Syria?
Irina: Several thousand for sure. Shows about five thousand.
Maxim: Did you build your own church?
Irina (John): What do you mean "my own"?
Maxim: A specific place where everyone later came. Or was there no specific place?
Irina (John): For about the last seven years, I lived in a cave. It was a more or less permanent place. It was arranged in the mountains, not far from Antioch, and people came there.
42:44 Alien base and sanctuary in Georgia on Mount Zedazeni. Human sacrifices.
Maxim: We will now approach the "thirteen Assyrian fathers."
Irina (John): These are also hermits.
Maxim: Tell me, please, how did the idea come about to gather 12 people and go to Georgia? Where did this idea come from?
Irina (John): There was a delicate situation there, related to a mountain in Georgia where I lived. It's near Tbilisi.
Maxim: What situation?
Irina (John): Now, having entered the Spiritual world, I learned about this situation. In the mountains near Tbilisi, there existed and still exists an extraterrestrial base of Tumesout, whose contactee I was. The locals knew about this, as spaceships flew there: spheres, disks, and so on. There were constant light phenomena: rays coming out of the ground. People knew that something unusual was happening there.
This base had many entrances. One of the entrances to this base was in the area of that mountain after which I was named—Zedazeni. This base had existed for quite a long time. And people, the local tribes, even before the Nativity of Christ, built a certain temple in the area of this mountain for their gods, whom they considered to be those who fly to the base. Since the vibrations of these people's Souls were often low, Spirits of nature, plasmoids, began to come to them, taking on the image of gods. Do you understand what I'm talking about?
Maxim: Yes, I understand.
Irina (John): And one of these plasmoids, a Spirit of nature named Zaden, was built a temple or sanctuary right on this mountain. And this Zaden made contact with his contactee-priests. He was very evil, low-vibrational, in that he often demanded human sacrifices from them.
Maxim: Wow! So Spirits of nature can demand human sacrifices?
Irina (John): You know that there were animal sacrifices.
Maxim: Yes, but why demand human ones? Was Zaden feeding on them?
Irina (John): When a person is killed, they have a special energy of a rational Spirit. They experience more awareness at the moment that they are about to be deprived of life. And it wasn't just a quick killing. There was a whole ritual of preparing this person for sacrifice. They were fed special food, given herbal infusions, and prayers were read over them. And all this time he understood that he would be sacrificed. And because he understood this, his self-preservation instinct was aroused by fear, and all this time, sometimes quite a long time, he fed Zaden and his entire low-vibrational civilization with negative vibrations.
Then came the actual sacrifice ritual. It was quite slow in this place. This person was brought to the sanctuary at sunrise, and eight fires were lit around him. He was placed in the center of a circle of these fires, because Zaden was a Spirit of fire. The victim's veins on the arms were cut, and he had to walk himself, dripping his blood into each of these fires, reading prayers. If he didn't do this, they could stick his hand into the fire, that is, burn him. Which was not very pleasant, of course. The priests watched all this.
I won't describe the further procedure; it is not very pleasant, not even for a contactee, but also for your viewers. It was quite brutal. And the time of this person's death, from the beginning of the sacrifice ritual to the moment of his discarnation, could take many hours. And all this time...
(Irina) He shows me these images.
Maxim: I see these images now, and I feel a bit unwell.
Irina (John): The story, as it is...
The thing is, the one being sacrificed naturally had their own relatives. They were also sad for the loved one who was sacrificed, and inside, in their Souls, they felt anger, indignation, and resentment towards these priests who chose their relative. And all this low-vibrational energy, naturally, also went to these plasmoids. Imagine how much harvest they could gather from one person! More than, say, from ten animals, right? Do you understand their profit?
Maxim: Yes.
Irina (John): The priests had a contract, an agreement with these plasmoids—the plasmoids helped them in their needs, but it didn't make things easier for the people. And those who were at the base, the "angel" Tumesoutians, saw all this. They tried to come to the people, to persuade them. But people trusted their earthly priests more.
49:30 About John's mission in Georgia on Mount Zedazeni.
Irina (John): This was not the only sanctuary; there were several, I named only the main one on this mountain and in the surrounding area. Therefore, while I was still in Syria, I received information that I needed to go there to close all these negative portals, to teach people how to remove all these superstitions, human sacrifices, and turn to the true God. That was my goal.
Maxim: Right at the site of this sanctuary?
Irina (John): Yes, of course, I lived there.
Maxim: Did you go there and say, "Now I will live here"? Or how did it happen?
Irina (John): I was supported by the ruler of this area, the king. The priests were subordinate to him; they couldn't just throw me out of there. They were against it, but the king said, "He will live here!" And I settled there, lived, and communicated with the Spirits of this mountain.
There was a very large negative portal there, and if you look at the energy level, there was a whole black whirlwind, like a cloud, over this mountain. Over many centuries, such energy had gathered there. And there were many accidents in these mountains: people fell into abysses, drowned in rivers. It was like a geopathetic zone.
And I went there with my twelve disciples. I can say—disciples and teachers simultaneously.
Maxim: And where did you find them?
51:22 The Theotokos' call to John to go to Georgia. The twelve disciples.
Irina (John): When I was still living in Syria, the Theotokos came to me. She often came to me in my visions and in contact. And she told me that I needed to go to Georgia. She named the city Mtskheta. I asked, "For what purpose?" She said, "There is a pagan sanctuary there where human sacrifices are made. You need to arrange your cave there, pray for this place, cleanse it, so that demons will leave from there." And I said, "Yes, good." I perceived it as my mission.
I gathered my twelve disciples and very close friends. I told them about this event. Of course, everyone agreed.
As I already said, this sanctuary had existed before the birth of Jesus Christ. Until our arrival, sacrifices had been offered there for about six centuries. Even after the Georgian tribes adopted Christianity, which was in the fourth century, the priests still remained, but in smaller numbers. And occasionally, in secret from the king, they still offered sacrifices.
53:13 John about superstition and recognizing a negative plasmoid.
Irina (John): It was their superstition. What is superstition? It is a false faith in gods who are not the Creator God.
Maxim: I understand.
Irina (John): A pagan god.
Maxim: Plasmoids substitute themselves for gods and control people. Do I understand correctly?
Irina (John): Yes, and for negative purposes.
Maxim: I actually encounter this. I can tell you that it is so. And it is very difficult to recognize a plasmoid that can skillfully mimic any divine being.
Irina (John): You can recognize them by their requests. For example, when a priest received a request to sacrifice a person, and that didn't alert him, it already shows that he does not see the value of life in that person.
Maxim: I wasn't asked to sacrifice anyone, but the requests were very interesting.
So, the Theotokos came and asked you to gather 12 followers and bring them to Mtskheta, right?
Irina (John): Yes.
54:26 John and Saint Symeon Stylites.
Maxim: How are Saint Symeon Stylites and you personally connected?
Irina (John): He is one of my teachers.
Maxim: Was he there with the twelve?
Irina (John): No, he wasn't.
Maxim: What did he teach you, and where did he teach you?
Irina (John): In the desert. He taught me prayer, repentance, and gave various spiritual advice. That is, he was like a spiritual father.
Maxim: He just came across you in life, right?
Irina (John): We met, yes, it happened. As I already said, in those years when I was still living in Syria, I traveled among different hermits. We would meet each other, even temporarily create common, what you might call settlements, something like a monastery, but very simple. Without special churches, temples, cathedrals, just a community. And then we wanted to be alone again and would part ways.
55:34 Who else did John contact?
Maxim: What other Spirits, besides the Mother of God, did you contact?
Irina (John): Jesus Christ, Archangel Michael, Archangel Gabriel.
Maxim: With Archangel Gabriel too?
Irina (John): Yes.
Maxim: So he came to you, and you communicated?
Irina (John): He came, yes. Together with the Theotokos, they usually came. Because Archangel Gabriel is the one who announced to the Theotokos, and they always communicate very closely.
Maxim: Interesting. Does Archangel Gabriel still communicate with the Theotokos?
Irina (John): Yes, of course. You could say she is his curator.
Maxim: Great!
56:25 John about the power of prayer, temptation by demons.
Maxim: Can demons appear during prayer to the holy fathers?
Irina (John): Of course, they can.
Maxim: Why are demons not afraid of the cross and prayer?
Irina (John): What do you mean "not afraid"? They are rational Spirits who can overcome fear for certain purposes.
Maxim: So they overcome the fear of this Light to achieve their goal?
Irina (John): Remember how Lucifer approached Jesus? He was not afraid of His Light, was he?
Maxim: No.
Irina (John): Because he had a goal—temptation.
It's not exactly fear. I'll explain it in language you understand. Imagine a person who is in low vibrations, especially aggressive ones like anger, rage, resentment. He is angry at the whole world, ready to destroy everything. Did you imagine it?
Maxim: Yes.
Irina (John): What would he feel if a kind, bright person appeared next to him, saying that he loves everyone?
Maxim: That would irritate him.
Irina (John): Can that be called fear? It would irritate him; he would try to humiliate him, and so on. Right?
Maxim: Yes.
Irina (John): Because it goes against his worldview. It's the same with demons. They see the Light. Of course, it is unpleasant for them to be in the company of such a person, but if necessary to tempt a holy person, they will be near him and try to tempt him.
Why? You know there is the level of Archons?
Maxim: Yes.
Irina (John): Archons can be both unincarnated—in the Spiritual world—and incarnated, for example, in those same fine-material civilizations. They don't cease being Archons because of that. Right?
Maxim: Yes.
Irina (John): That's what I'm talking about, incarnated or unincarnated Archons. If they are at this level and do not raise it. They are princes of demons, and they make plans to subjugate the world, to rule over it instead of God. Therefore, they rule over lower demons at lower levels and send them to tempt those people who carry the Light, so that they would not lead people to God. Did I explain it clearly?
Maxim: Yes.
Irina: What do you say?
Maxim: Great. That is, they come so that the bright person would not carry the Light they carry from God.
Irina (John): To lure him to the dark side.
Maxim: Yes, and we have such a civilization that many succeed.
59:45 John about healing through prayer.
Maxim: To heal illnesses, is it necessary to know the spiritual cause, or can one simply pray to the Lord for healing without looking into the spiritual cause?
Irina (John): You can simply pray to the Lord to reveal this spiritual cause, and He will reveal it, because it won't go away. There are such spiritual causes that will just prevent the acceptance of healing energy from the Lord. That is, they will repel these energies. And even a healer will not be able to help this person and heal them.
The Healer or God. You know that when Christ healed people, there were those whom He did not heal. They had their own spiritual reasons that prevented them from accepting His energy.
Maxim: Yes, I understand.
1:00:39 John about the purification of the Soul after death.
Maxim: There is a version that after death, the Soul enters a so-called "Bordeaux zone," where there is a purification of negative programs of a person. Is there really such an area where purification from negative Soul programs occurs?
Irina (John): There is. After death, a person enters the Spiritual world, into the area you call the Astral. There, purification occurs not from Soul programs, there is a purification of negative thoughts and emotions associated with the astral and mental bodies. But what is in the Heart, in the Soul, remains unchanged, and it carries this to its Spirit, to its Higher Self. First of all, there is a purification from the emotion of fear. Many people experience fear at the moment of death; it is an emotion they carry with them in the astral body.
Why do I say "in the astral body"? I am now addressing the dear Orthodox who will watch this broadcast. The thing is, dear friends, esotericists have analyzed the structure of the Soul's shell in much more detail than even our holy fathers. They engage in astral flights, travels, meditations, where they see all these shells. Therefore, their names are much more structured and marked with various numbers, like in a table. That is, it already resembles a science about the Soul.
So I recommend that esotericists study Christianity, Orthodoxy, the writings of the holy fathers more deeply to better know themselves, their Soul. And I advise Orthodox believers to study esotericism to understand its point of view. One can enrich one's Soul from both.
(Irina) This is what he explained about why he switched to the term "astral body," which is not found in the writings of the holy fathers.
(John) This is something a person actually has; it's just that in the writings of the holy fathers it is called by other words, for example—"Soul," without dividing it into some bodies. But to explain it in language you understand, one must speak about the astral body, which contains the temporary body in which there are emotions.
Imagine a person who died suddenly, drowned. For example, he can't swim, fell into a body of water and drowned. At the moment he was drowning, he experienced fear, right?
Maxim: Yes.
Irina (John): Then he choked, lost consciousness, and his Soul left the body, ending up in the Astral. This fear, which he experienced while his body was drowning, will be in the astral body. And there this emotion will be calmed, that is, as stated in the question, it will be purified. But this will not happen immediately; it will be gradual. At first, with his fear, he may attract those beings that feed on fears.
But it's impossible for them to feed indefinitely. Here it already depends on the choice of the Soul: whether it will follow the Angel-Guides to a safe place where the Guides will protect it from all negative entities during the purification period, or the Soul will turn away from the Guides and go searching for its own truth, its own right. Then it will go through those Astral worlds that it will attract on its own, and will see those images that are closer to it. And all this will happen until the Soul is purified and the emotions in the astral body dissolve. Do you understand what I'm talking about?
Maxim: Yes, I understand.
1:04:40 The science of dying. Recommendations for out-of-body experiences from John of Zedazeni.
Irina (John): Therefore, I will give recommendations to everyone now. It's a pity that in your earthly schools there is no such science. There is a science of living, but you also need a science of dying. Do you understand what I'm talking about?
Maxim: Yes, I understand, but not everyone understands this.
Irina: Meaning, the science of dying? Funny. Well, is it a funny science?
Maxim: Yes, interesting. And? What recommendations?
Irina: What is the science of dying?... Yes, a whole science, it turns out.
Irina (John): Recommendations for leaving the body.
In any case, call your Guardian Angel. He will help the Soul remain in a stable state of consciousness and will call the Guides if they haven't already come. If they have already come, you will see them immediately. They take on the form of either Angels or your close relatives, so that you will go to them.
How to distinguish them from demons? Also relevant. From Angels, there is always Light. And not just visual light; you always feel warmth, protection, grace from them. You want to be near them. But from demons, even if they take on the form of Angels, there will be anxiety, unease; the Soul will suggest that the vibrations are low.
(Irina) Interesting science?
Maxim: Yes, interesting.
Irina (John): Of course, those who have performed conscious astral travel during their lifetime are best prepared for death. They already know what is where, and when leaving the body, they won't be confused.
(Irina) So learn astral travel! You can come to us at "Cassiopaea."
Maxim: Yes. So come to our Center. We also learn astral travel here. We have a program here – "The Science of Imagery."
Irina: Yes.
Maxim: And astral travel is available on GetCourse. Come on in! There's a link below. And there are already over five astral travels that Irina Podzorova conducts on live broadcasts. So you can also already take them and enjoy.
1:07:10 John about his communication with animals and demons.
Maxim: What language did you speak to the bear when you made arrangements so that wild animals would not disturb you on the mountain?
Irina (John): What? Mental. With animals, with plants, I communicated mentally.
Maxim: And they understood you?
Irina (John): They have souls. They understand a person's intention and the picture the person sends them. That is, not the words themselves in some earthly language, but they understand feelings and intentions.
Maxim: Did you often have contact with low-vibrational unincarnated Spirits, with demons, during your solitude? And what exactly did they try to suggest and convey at that moment?
Irina (John): No, such contacts were rare for me, only if people possessed by them were brought, that is, those who were controlled by demons. Then there was contact. They tried to convey to me that I should leave their person alone, not touch him, not pray for him.
I had more contacts with the Spirits of the area.
1:08:29 John about his relations with the priests and the murder of his two disciples.
Irina (John): When we set out for Georgia, we first came to Mtskheta. Then I climbed the mountain, found a cave, and began to live there. I got to know the priests who came there. They didn't immediately admit that they offered human sacrifices; it was prohibited in the state. So I got to know them, trying to establish friendly relations. But it was very difficult; we were of different religions: they were pagans, I was a Christian.
Nevertheless, I always treated them with love and understanding. When they asked me why I had come here, I answered honestly, that God had called me to cleanse this place of demons. And they said they accepted Christ, but not as the only God, but as one of the gods. We didn't have any particular quarrels.
The thing is, besides my life on the mountain and prayers, I also met with people, gave various sermons about the need to abandon superstition, to abandon the worship of fire, because it's idols. And to worship Christ, the one God who created everything. Do you understand?
Maxim: Yes.
Irina (John): I wanted to turn them away from idolatry, from these sacrifices, and convert them to the true faith. Which, of course, in my mind was true. I gave sermons about this: "Repent, abandon idolatry, God is waiting for you!" Of course, the priests didn't like this, but at the same time they understood that this was my faith, they knew what Christianity was, so they didn't expect anything else.
This was their lesson in accepting my faith and my sermons. Even when people who believed in them began to leave them and turn to Christianity, this was also a lesson in acceptance for them, which not everyone went through peacefully. It ended with two of my disciples, who lived with me on the mountain, being kidnapped. And they too were sacrificed to fire. Later their burnt bodies were found after they disappeared.
Maxim: Who exactly?
Irina (John): Some Asiy and Aviv. [Likely Ise (Jesse) of Tsilkani and Aviv of Nekresi].
Maxim: I understand.
1:11:22 John about cases of exorcism of demons from people.
Irina (John): Tell me, please, when you cast out demons, did you succeed in casting them out through prayers?
Irina (John): I simply prayed for them, as I could not do it myself. I prayed to Jesus Christ, to Archangel Michael, to deliver the person from torment. And I saw on the subtle level that Archangel Michael came with a host of Angels, and they began to direct energies of Light at this demon.
But there were different results too. Sometimes this demon would agitate the person, and they would go into a rage, start thrashing about, shouting, demanding to be left alone. I told them at that moment, "If you want to get rid of your torment, you need to pray, resist this demon." But there were also successful cases of healing, when demons left a person after prayer for them, and then he would become a Christian and even a hermit. Such cases also happened, but not always. Sometimes a person would leave unhealed, and be attacked even more.
Maxim: Very interesting.
1:12:55 John's communication with Zaden, the Spirit of Fire.
Irina (John): As for the mountain, when I lived there, my main conflicts were not with people or priests, but with the one they worshiped, that is, with Zaden, the Spirit of Fire. He came to me in the form of a huge man—about 10 meters tall, made of flame, smoke. He even smelled of smoke. I came out of the cave because heat, like from a fire, began to enter it.
It happened in the evening; I was alone. I went out and saw a huge fiery man who began to direct fire and heat toward me, thinking I would be frightened and leave. I started communicating with him. He said: "No one was waiting for you here. This is our territory. Get out of here! There are mountain Spirits here who will simply destroy you: there will be a landslide, the cave will collapse. We are the masters here! You have no right to be here without our consent."
I answered him: "This is not your place; this place belongs to God. You are only temporarily appointed as rulers here." He said: "No, this is our place!" I told him: "If you are lying and do not know the Divine law, then you are contradicting God. And only demons contradict God, and I do not believe demons. You can do nothing to me without God's will!"
He began to threaten to burn me, that there would be a fire in my cave. There were threats that he would burn all my disciples. I answered him: "Alright, if you have such power over my body, then I allow you to do this, because I trust God." After which he left.
Maxim: I understand.
Irina: What do you think of that conversation?
Maxim: A normal conversation.
Irina: That is, they said "this is our place," and he answered them, "this is God's place, and God brought me here."
1:15:19 Where did John get the Staff of Moses? What could it do?
Maxim: Tell me, please, where did you get the staff, like Moses' staff, that could part waters, rivers? Wow! I didn't even know.
Irina (John): Yes, I had one. It was given to me by the Angels.
(Irina) Shows a long stick. Not exactly a staff; it looked like it was made of plastic, like a fishing rod somehow, which could fold and unfold.
(John) They taught me how to handle it. I needed, for example, to point this little stick, press a certain button on the handle, and whatever object I pointed it at would move aside.
(Irina) Now I'll see what device he's showing. I don't quite understand it. It's something like an anti-gravitator: when he pointed it at water, the water parted; at a stone, the stones could roll out of the way.
Maxim: Were they allowed to pass on such technologies then?
Irina (John): Of course, I had it. I was just told not to give it to anyone and to show it to as few people as possible—only my disciples and Christian hermits. And not to show it to rulers, so they wouldn't take it and use it for their own purposes. They explained safety precautions to me.
Maxim: What else did you use this staff for? Could you heal people with it?
Irina (John): No, this staff could not heal people. But if there was a serious illness, an Angel would come, bring me certain powders, and I would give them to those people.
Maxim: Were the powders of earthly origin or extraterrestrial?
Irina: Just in packets, like medicines, he would give them.
Maxim: Interesting. Okay.
Irina (John): But this was rare. These were exceptional cases.
1:17:19 John about the discovery of healing springs.
Irina (John): I also want to say that when I lived on this mountain, I really needed water. And the Angels came to me again.
Maxim: Oh, there was a situation where you prayed and a spring opened up!
Irina: Shows that this spring was created by the Tumesoutians from the base.
Maxim: They created the spring?
Irina (John): Yes, they directed underground waters to that place. And not just directed. From their base, they added certain healing substances that support the human body.
Maxim: So the healing springs that appeared during prayer could be springs directed by our extraterrestrial friends to support the place and the person who was praying?
Irina (John): Yes. Because this mountain was located about 2.5 kilometers south of one of the entrances to a large Tumesoutian base in the Caucasus.
Maxim: Wow, how interesting! Very interesting. I would, of course, continue this topic if we had more time.
Irina: It's interesting, isn't it?
Maxim: Yes.
Guys, I want to remind you again. An icon of the 13 Assyrian Fathers, which was painted for nine months by monks in prayer and consecrated in all churches on the relics of their founders, has been brought to St. Petersburg, to the Kazan Cathedral.
Of course, I would like to talk about the other Assyrian fathers as well, but we just don't have enough broadcast time.
1:19:01 Result of John's activity in Georgia.
Irina (John): In the end, I lived at this place for 16 years. And during these years, I managed to convince people to abandon idolatry and sacrifices, to cleanse this area, and to completely close the portal to the negative demonic civilizations, as I called them. It became a clean place, and all these sacrifices and demonic cults completely ceased.
Maxim: I thank you for your openness, for your frankness, for your service to God!
1:19:36 John of Zedazeni's current incarnation.
Irina (John): I want to say now. Perhaps this will be interesting to you, perhaps not, but I need to report it. I left incarnation at 71 years old and, after 212 years, I incarnated on Tumesout. I now live on Tumesout.
Maxim: Oh, you're an incarnated Spirit! I didn't ask you about that.
Irina (John): Yes, I am incarnated.
Maxim: Are you living now as one of those "angels" who came to you?
Irina (John): I live in the body of a woman and am not connected to Earth. The woman in whom I now live is engaged in science, studying the core of the Galaxy. She is an astrophysicist, a fairly major scientist.
(Irina) Shows her to me. This woman is 915 Tumesoutian years old. That's about more than a thousand of our years. I'm seeing these numbers now. But it needs to be looked at. He incarnated there on Tumesout at the end of the 8th century.
1:21:06 Thanks. Message to viewers.
Maxim: Thank you so much for all the information you have brought and given! For the energy exchange you had with our viewers, with me personally, with Irina!
What message would you like to leave for our viewers?
Irina (John): I would like to convey to you, firstly, gratitude from the representatives of the planet Tumesout, who opened your planet. I would like to convey to you gratitude for the creation of the Project of the Interstellar Union on planet Earth, which consciously carries this information. And not just carries it, but also works on the spiritual enlightenment of Earthlings' Souls, returning them to their origins, to their Higher Self, to their Spirit.
I wish you God's blessing, and as an Angel, I give it! I wish that your Project would develop and grow with each passing year, attracting more and more bright, high-vibrational people. And at the same time, that your Souls remain as pure and bright as they are now.
Maxim: Thank you very much.
Irina (John): I will pray for you, for the protection of your Project and all the people participating in it, from various temptations.
Maxim: I will ask you to pray for me personally.
Irina (John): Yes, of course.
Maxim: Because I am currently going through a rather difficult period in my life: a period of formation, a period of transformation, of restoring myself as a person. So thank you very much for everything!
Irina (John): I regard you as spiritual children. I send you the Light of Love as my spiritual son.
Maxim: Thank you very much!
Guys, thank you all very much for your support. Now you can not only throw donations but also go to GetCourse and take meditations there on a pay-by-heart basis. This will also be a form of support. Thank you all very much!
Irina: Thank you. Interesting.
Maxim: See you on GetCourse and on our new websites we are creating for you. Bye everyone!
November 2, 2024
Conference Participants:
Irina Podzorova – contactee with extraterrestrial civilizations, fine-material civilizations, and the Spiritual world;
Maxim Rusan – head of the "Cassiopaea" Project and the Center for Spiritual and Physical Development;
John of Zedazeni – incarnated Spirit of a saint of three Christian churches.
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