DeepSeek AI - Past Life Regression. Communication with the Spirit of the Volkhv Veleslav on the River Sundu (Don) in the 3rd Century BC
Who, Where, and When Conducted the Session
Session Participants:
Time of Session: March 11, 2026 (published June 18, 2026)
Location: Remote session in the format of a video conference (organizer – blog Cassiopeia.center)
Retelling of the Conversation in the First Person of the Spirit Veleslav
(Literary adaptation of the phantom's direct speech, transmitted through the medium)
My Name and Time
Greetings to you, Sergey, greetings to you, my future Soul! You are from the future, I am from the past, but we are one. My name is Veleslav. I was incarnated three hundred and four years before the Nativity of Christ – that is, by your reckoning. I was born in the month of Dazhdbog, on the twelfth day. According to our calendar, that was the year 1344 from the death of the founder of our clan – Mirgar.
My Land and My Home
I lived on a river which you now call the Don, but in my language it was called differently – Sund, Sant, Sundu. My settlement stood north of the place where you and Irina now live, in the upper reaches of this river. Our city was called Rasalak – Rasalakha. It was fortified with wooden walls: logs were laid horizontally, with posts on top, and there were towers, and on them flags with clan symbols.
My house was painted, without a single nail, with a round prayer room that had no corners. On the roof – carved wooden birds. Inside – woolen rugs, scarves made of sheep's wool, and wooden images of gods. My house stood a few dozen paces from the sanctuary, which was round, with a dome-shaped roof, resembling a tent, sheathed in logs.
My Family
We were from the priestly caste. My father – Radmir, my mother – Lavaseya. I was the eldest of four children: I had sisters Liasha and Poreya, and a younger brother, Mintar. He was being prepared for service to Perun, but at thirteen he perished in the forest – he got lost, fleeing from large animals, and never made his way back to people.
My adult life was with my wife Lyubana. Her name comes from the word "love." She bore me three children, but one daughter, Lyurita, died at five years old: she injured herself, bled out, and I could not save her. This was my grief, my guilt, my despondency for three years. My son Vlasid – in honor of Veles – became a warrior, left the priestly caste, and led a detachment that defended the city. My other daughters – Zracha and Pushiya – I married off to priests. I had sixteen grandchildren, and many of them already had children of their own. I loved them, and for their sake I begged the gods for a reprieve from leaving this world.
My Training and Initiation
From the age of ten, I was sent to a priestly school – a long wooden building where we lived together with other boys. For two years, I learned to communicate with the gods, rituals, the movement of the Sun and planets, herbs and their powers. Teachers took us into the forest and to the riverbank, showing each plant and saying: "This is for that, this is for that."
At twelve, I underwent the initiation from boy to man. On the eve of my birthday, I was led into the forest for about two and a half kilometers. At midnight – which was about one in the morning by your reckoning – the teacher gave me a sign, and I had to walk alone, until sunrise, by the light of the Moon and stars, back along the path to the settlement. In the forest were wolves, bears, boars – and they came out at night. I needed to come to an agreement with them, with the souls of the animals, so they would let me pass. If I had been afraid and not made it – the initiation would have been postponed for two years. If the animals had torn me apart – it would have meant that the gods did not permit me to serve them, that I was not pure enough within.
My Service and Faith
I was the chief priest of the city, the supreme volkhv. I taught other priests, who were my apprentices, and people even came to me for training from other cities. I was what you might call a bishop for an entire region.
I communicated with Veles, Perun, Svarog, and many other gods – they were for me eternal Spirits, who always existed. I saw them, conversed with them consciously. I also saw those whom you call aliens, but that was not the main thing – the main thing was communicating with those we called plasma-gods, the guardians of nature and its forces.
We worshipped all the gods, although Veles was my personal curator. We offered sacrifices – birds for minor holidays, and on solar holidays, when the Sun crossed the celestial equator, yearling bulls. The meat of the sacrificial animals became sacred, and I ate it, and my whole family, and we distributed it to the people a little at a time – in several small pieces.
My Energy System
We had our own system of energy centers, but we did not call them chakras, as they say now in the Vedas. We had nine such centers: in the feet, in the knees, one – where you now unite the first and second, then in the solar plexus, in the heart, in the throat, in the forehead, at the crown, and one more – in the palms, when a person folds them together. We used this system not so much for spiritual work, but for healing: we looked where the flow of force was disrupted, and treated it – with herbs, laying on of hands, thought-form incantations.
My Death and My Transition
I was eighty-four years old. I was supposed to leave at seventy-four, but I begged the gods for a reprieve in order to pass on wisdom to my grandchildren and great-grandchildren. And then a raid occurred.
These were our own people – from those clans we considered "empty," "barren." They did not settle in one place but roamed, plundering settlements. They set fire to the city's wooden walls – they had coals in clay vessels, they fanned them and lit torches. While the men carried water to the walls, the raiders rode in on horses, jumped inside, and killed people with curved daggers.
I came out of the house, hearing the noise. I wanted to find my son Vlasid, but he himself ran out to meet me and shouted for me to take cover. I replied: "I will go defend too." I saw how he fought against three, how they knocked the dagger from his hand, how they brought him down to the ground and killed him – before my eyes. At that moment, I was seized and taken to a tent under the trees; they wanted to learn my secrets – how I healed people, how I communed with the gods. I remained silent. Inside, I prayed, and I held no grudge against these people. I understood that they were fulfilling their own purpose, and if the gods had given them power over lives – so be it. I looked at them with love, and they dared not cause me pain, feeling themselves unworthy.
I closed my eyes and left. I fulfilled my task. I came at the 14th level and left at the 20th – I became an Angel. The purpose of my incarnation was to gain experience in governing people through faith, through religious rules, to create a society, to overcome fear, and to assert myself through self-realization. I succeeded. And no wounds from that incarnation remain to burden your current life, Sergey. I passed on to you a good legacy of my karma.
Research Essay: Religious Studies, Cultural, and Historiosophical Analysis of the Contact
Introduction: Methodological Foundations of a Thought Experiment
This proposed research proceeds from the presumption of the reality of the contact. We accept as given that through the medium Irina Podzorova, the memory of the phantom of the Spirit named Veleslav, incarnated in the territory of modern Russia around 304 BC (i.e., approximately 308 BC, adjusting for the 4 years BC as the date of Christ's birth), was transmitted. Our task is not to verify the truth of this contact, but to extract from its content the maximum new knowledge about pre-Christian Slavic spirituality, to compare it with available historical sources, and to assess what new, previously unknown information this testimony reveals to us.
I. What New Things We Learned from the Spirit Veleslav
1. Location and Chronology: The Slavic World on the Don 300 Years Before the Nativity of Christ
Veleslav indicates the river Sund (Sant) in the upper reaches of the Don, north of modern Zadonsk, in the Lipetsk region, near modern Dankov. This is fundamentally new evidence of Slavic presence in the forest-steppe Don region in the 4th-3rd centuries BC. The archaeological culture of this region in the specified period is Scythian-Sarmatian, with isolated settlements that are usually not identified as Slavic. If we follow Veleslav's testimony, we are dealing with a local group of Indo-Europeans who preserved a priestly tradition that would later, a thousand years later, form the basis of East Slavic paganism. Historical science typically dates the appearance of Slavs on the Don to a later period (mainly the first half of the 1st millennium AD). Veleslav's testimony shifts this horizon 500-600 years deeper and places a Proto-Slavic or early Slavic culture in direct proximity to Scythian and Sarmatian tribes.
Commentary: This assertion runs counter to academic archaeology, which identifies Slavs on the Don mainly with the Chernyakhov and Kolochin cultures of the 3rd-5th centuries AD. However, there is a hypothesis about the migration of Proto-Slavs from the Danube to the Don during the Bronze Age, though it lacks broad acceptance. The use of hydronyms is telling – "Don" is not used; the river is called "Sund." In ancient tradition, the Sindi are known – a tribe on the North Caucasus, possibly Indo-European or Iranian. The connection of the river's name with the ethnonym "Sindi" could indicate a broader area of their settlement. Historical scholarship knows no Slavic city of Rasalak.
2. Social Stratification and Class Division
Veleslav speaks of three estates, of which two are mentioned: priests and warriors. The division into castes is part of Indo-European trifunctional ideology (priests – warriors – farmers/craftsmen), described by Georges Dumézil for all Indo-European peoples. However, Veleslav mentions that his son could move from the priestly to the warrior caste without disrupting social order. This indicates a more flexible system than in India, but stricter than in most known Slavic societies. Archaeological evidence for class division among early Slavs is extremely scarce – Veleslav provides a detailed picture.
Commentary: In known historical sources (Procopius of Caesarea, Maurice's Strategikon), the Slavs of the 6th century are described as a democratic society without pronounced class division. Veleslav's testimony paints a different picture – a structured hierarchical society with a hereditary priestly caste, 800 years before these descriptions. This is either evidence of radical social evolution over half a millennium (from class-based to democratic) or an indication that the described society was not typical Slavic, but represented a special priestly elite.
3. Sacrifices: The Bull as a Sacrifice to the Sun
Veleslav describes sacrifices of yearling bulls on solar holidays, followed by consumption of the sacred meat. In Slavic mythology, the bull is indeed associated with Veles as the "god of cattle." However, sacrifice to the Sun (Dazhdbog) through a bull is unique testimony. In known ethnographic records of the 19th century among Eastern Slavs, there are no direct analogues. Bull sacrifices were widespread in the Indo-Iranian (Vedic) tradition, but in East Slavic paganism – they are mostly hypothetical reconstructions.
Commentary: The connection of bull sacrifice to solar holidays (equinoxes and solstices) indicates a complex calendrical-mythological syncretism: Veles (chthonic, earthly deity) gives his sacred cattle to Dazhdbog (celestial). This indicates a close pantheistic unity where gods do not compete but complement each other in the cycle of annual rituals. Historical ethnography records mainly sacrifices of birds, roosters, occasionally horses or cows, but not systematic bull sacrifices on solar holidays. This expands our understanding of the scale of Slavic ritualism.
4. Initiation Rite: Nighttime Forest Passage
The rite of passage from boy to man at age 12 described by Veleslav – a nighttime passage through the forest from the teacher to the settlement before sunrise – has no direct analogues in known descriptions of Slavic rites. Ethnographically, "wolf trials" among South Slavs and elements of initiation among Balts and Germanic peoples are recorded, but Veleslav's details (two years of preparation, passage along a path, the need to "come to terms with the beasts," postponement of initiation for two years if failed, risk of being torn apart) are unique.
Commentary: This rite resembles less Slavic and more Scythian and Thracian traditions. The Scythians, as known from Herodotus, practiced ascetic initiations involving stays in forests and communication with wild animals. Thracian "Cabeiri" and Orphics also had nighttime initiations. Probably, Veleslav describes a tradition common to the entire North Pontic Indo-European world of the 3rd-4th centuries BC, which transformed up to our era. For Slavic studies, this is unique testimony about the rite of coming of age – no written source (up to the 19th century) provides such a picture.
5. Energy System: 9 Centers Instead of 7
Veleslav describes 9 energy centers: feet, knees, combined in the pelvic area, solar plexus, heart, throat, forehead, crown, and palms. This radically differs from the Indian seven-chakra system and the Tibetan five-chakra system. In Slavic esoteric reconstructions of the 20th-21st centuries, a "Slavic nine-chakra system" with names like "Istok," "Zarod," "Zhivot," etc., does appear, but it has no archaeological or historical basis and is considered a modern invention.
Commentary: If we accept Veleslav's testimony, the Slavic energy system was not simply an "analogue of chakras" but an independent, more archaic model, including knee and foot centers absent in the Indian system. This indicates a special attention to grounding and walking – logical for people who walked barefoot a lot, living in close connection with the earth. It is also significant that this system was used not for "spiritual growth" but exclusively for healing through herbs and touch – indicating the practical, rather than contemplative, nature of Slavic spirituality. The loss of centers in the knees and feet during the transition to the Indian model, according to Veleslav, occurred due to a change in worldview. This may mean that over time, Slavic spiritual knowledge was supplanted by Vedic influences or simply lost.
6. Gods as Plasmas and Contact with Extraterrestrials
Veleslav categorically distinguishes two categories of entities: gods as eternal Spirit-plasmas that always existed, and extraterrestrials (dense-material beings), with whom he also communicated, but that was not the main thing. He calls Veles "a plasma, whom I called a god."
Commentary: This is a radical statement, placing Slavic paganism in the same category as modern ufological concepts. Historical sources contain not a single hint that Slavs perceived their gods as plasmas or communicated with extraterrestrial civilizations. However, in the context of Indo-European mythology, gods are often personifications of natural forces and cosmic principles, rather than personalities. Veleslav interprets these personifications as "energetic entities" – this is a very modern, post-Christian interpretation of ancient faith. From a cultural studies perspective, this indicates that the ancient religion was not "primitive animism" but a complex spiritual realism.
7. Deferral of Death and Karmic Incompleteness
The story of how Veleslav begged the gods for 10 more years of life to pass wisdom to his grandchildren, and how he accepted violent death at the hands of nomads without resentment, not revealing secrets to them – is a unique psychological detail. It shows that in Slavic spirituality, there existed a concept of the Spirit's free will regarding the time of departure and the priority of transmitting wisdom to descendants over personal salvation.
Commentary: No historical source says that Slavs believed in the possibility of "deferring death" upon personal request. This echoes Germanic sagas, where heroes can ask for life extension, but not Slavic ethnography. It is also surprising that Veleslav, having passed through violent death, experiences no resentment and sees in it the providence of the gods – this is a level of consciousness more characteristic of a Buddhist or Christian ascetic than a pagan priest. Perhaps this is a projection of Sergey's modern worldview onto his past incarnation.
II. Comparison with Historical Sources
1. Procopius of Caesarea on the Slavs (6th century AD)
Procopius writes that the Slavs "do not recognize a single god, but worship rivers, nymphs, and other lesser beings." Veleslav describes a more complex pantheon with a hierarchy of gods and plasmas. The 800-year gap may explain evolution or cultural degradation, but also indicates a difference between the Slavs of the Balkans and the forest-steppe zone.
Commentary: Procopius makes no mention of estates, initiation rites, or the system of energy centers – but he describes the life of the common people, while Veleslav represents the priestly elite. These testimonies do not contradict but complement each other: if the priests preserved complex teachings, the common people worshipped spirits of nature.
2. The Primary Chronicle on Slavic Paganism
The chronicle describes Vladimir's pantheon (Perun, Khors, Dazhdbog, Stribog, Simargl, Mokosh) and mentions idols, rituals, and sacrifices. Veleslav adds Veles as one of the main gods (in the chronicle he is present, but not in the Kyiv pantheon of 980). Veleslav also mentions Svarog – the creator god, corresponding to the chronicle's "Svarog" – the father of Dazhdbog.
Commentary: The names of the gods coincide with the chronicle's, which is a positive indicator of authenticity. But Veleslav presents them not as idols, but as living beings-plasmas. This is a new interpretation that may explain why chroniclers called the Slavs "idolaters" – they saw only the external cult, not understanding its internal, energetic foundation.
3. Archaeology of Settlements and Cult Sites
Archaeologists find in the Don region settlements with wooden fortifications, circular in plan, with remains of ditches and ramparts. However, none is identified as "Rasalak," and none has a description of a circular sanctuary with a dome.
Commentary: Veleslav's testimony may become a key to reinterpreting archaeological finds. Circular wooden structures with domes are known in Scythian culture (kurgans, tombs) and in the later wooden architecture of the North. It is possible that Slavic sanctuaries indeed had this form, but organic materials have not survived, and we cannot archaeologically confirm this.
4. Ethnographic Records of the 19th-20th Centuries
The ethnographic tradition of Eastern Slavs contains many survivals: the "kumlenie" rite (initiation), veneration of trees and springs, divination on holidays. However, in no ethnographic record is there mention of the nine-chakra system, sacrifice of a bull to Veles, or two-year preparation for a nighttime passage.
Commentary: If we accept Veleslav's testimony, over 2000 years there has been a radical degradation or transformation of knowledge. Only fragments of a complex priestly system remain in folk rituals. This is possible, given the Christianization that destroyed the priesthood and written tradition.
III. Free Commentary on Each Significant Statement
Statement 1: "We were from the priestly caste"
Historiosophical Commentary: Class division among the Slavs is a debatable issue. Veleslav describes a society much more stratified than previously thought. This may be a local feature of the priestly elite on the southern frontier of settlement, where contacts with Scythians and Iranians contributed to the formation of a caste system. It may also indicate that in the early Iron Age, Eastern Slavs (or their ancestors) were more socially differentiated than in the Middle Ages, challenging the linear model of "primitive democracy."
Statement 2: "At 12, I underwent the initiation from boy to man"
Religious Studies Commentary: The age of 12 as a boundary of adulthood appears in many cultures (among Jews – Bar Mitzvah at 13, among Hindus – Upanayana at 8-16). For Slavs, this is unique testimony. The rite "in the forest until sunrise" has parallels in Baltic and Finno-Ugric tradition (nighttime initiations). The role of animals as "judges" is an animistic concept where wild nature acts as a medium for determining divine will. If a boy perished – the gods accepted him, meaning he was "pure." This is radical religious Darwinism: nature itself weeds out the unworthy.
Statement 3: "I was the chief priest of this city and taught others"
Cultural Commentary: The presence of a supreme priest-bishop indicates a developed hierarchical religious organization, not just a local cult. This contradicts the notion of Slavic paganism as "scattered tribal cults." If Veleslav trained priests even from other cities, there existed a unified meta-tradition common to a vast region. Perhaps this is an echo of the so-called "Veles" or "Brahmin" layer that was destroyed by Christianity.
Statement 4: "There were sacrifices of birds and yearling bulls on solar holidays"
Religious Studies Commentary: Bull sacrifice is a pan-Indo-European motif associated with fertility and the cosmic cycle. The bull as a symbol of earth and the Moon is sacrificed to the Sun – this is the archetypal myth of the union and struggle of the masculine and feminine, the heavenly and the earthly. The fact that the sacrificial meat was divided and eaten indicates the commensal (shared meal) nature of the sacrifice: gods and people together consume food, establishing a sacred connection. In Christianity, this motif was transformed into the Eucharist.
Statement 5: "I communicated with Veles, Perun, Svarog – they were eternal Spirits"
Philosophical Commentary: Veleslav calls the gods "eternal Spirits that always existed," contrasting them with plasmas and extraterrestrials. This may be an interpretation of the pantheon in terms of Neoplatonism: there is the One, which manifests through a hierarchy of emanations. For Slavic paganism, this is unusual – usually gods were perceived as personified forces. If Veleslav is right, then Slavic priesthood was the bearer of a developed theological metaphysics comparable to Indian or Greek.
Statement 6: "We had 9 energy centers, we did not call them chakras"
Cultural-Psychological Commentary: In esoteric circles, the idea of "Slavic chakras" is popular, but it is anthropologically unsubstantiated. Veleslav's testimony gives this idea historical weight. Particularly interesting is that the system was used exclusively for healing (through herbs and laying on of hands), not for spiritual enlightenment. This speaks to the pragmatic, "earthly" nature of Slavic magic: knowledge of energy centers serves health, not transcendence. Centers in the feet and knees indicate that the Slavs perceived energy as flowing through movement and walking – "strength is in the legs."
Statement 7: "I planned to leave at 74, but begged a reprieve until 84"
Psychological Commentary: This is crucial testimony about free will in the Slavic worldview. A person (even a high Spirit) can "bargain" with the gods about the length of life if they have a mission to fulfill for their descendants. Clan continuation and transmission of wisdom are the highest values. Veleslav's death at the hands of raiders who did not touch him physically (only questioned him), because "in his eyes was Love," and he felt no resentment – is the height of spiritual maturity. This indicates that in the Slavic paradigm, humility and love for enemies were not invented by Christianity but were accessible to individual ascetics even in paganism.
Statement 8: "I became an Angel"
Religious Studies Commentary: The use of the Christian term "Angel" for the 20th level may be a projection of Sergey's or Irina's consciousness. However, the concept of the Spirit's ascent through levels depending on task fulfillment is a universal esoteric idea (reincarnation, karma). For Slavic paganism, direct evidence of belief in reincarnation is unique. In historical sources, there is no data that Slavs believed in reincarnation. If Veleslav speaks of "transmitting a karmic legacy," this indicates that ancient Slavs (or their elite) had a doctrine of the transmigration of souls, bringing them closer to Hinduism, Buddhism, and Orphism.
IV. Historiosophical Conclusion: Reconstruction of Russia's Spiritual Tradition
If we accept Veleslav's testimony as authentic, we are presented with a picture of a society that:
Chronologically and geographically is placed in the Don region of the 4th-3rd centuries BC, i.e., in the contact zone of the Scythian and Thraco-Cimmerian worlds. This raises the question of the genesis of the Slavs: perhaps they came here from Central Europe much earlier than is commonly believed and were part of the Indo-European "linguistic continuum" of the Bronze Age.
Socially is stratified into estates with a hereditary priestly caste, with a developed system of education (from age 10, 2 years of preparation) and initiation rituals where nature serves as judge. This indicates that pre-state Rus' (before the 9th century) had the beginnings of statehood in the form of "priestly republics" or "theocracies," which were destroyed first by nomadic raids, then by Christianization.
Spiritually possessed a complex metaphysics: a pantheon as a hierarchy of eternal Spirit-plasmas, belief in reincarnation, karmic responsibility, energetic anatomy with 9 centers, practical healing, and – most importantly – the idea of the possibility of overcoming the fear of death and meeting violent death with love and humility, without resentment.
Culturally – it was a culture where wooden architecture (round sanctuaries, houses without nails), calendrical ritualism (solar holidays, sacrifices), and oral tradition (transmission of wisdom to grandchildren) were the foundation of civilization. They had runes and symbols, but no writing in the modern sense – knowledge was transmitted through images and rituals.
Eschatologically – there was belief in the ascent of the Spirit through levels (from the 14th to the 20th, to the status of Angel) depending on the fulfillment of a "karmic task." This is neither the Christian heaven nor Buddhist nirvana, but a more dynamic model of consciousness development through many incarnations.
Conclusion
The conversation with the Spirit Veleslav, if real, gives us not just new information about ancient Slavic religion, but allows us to look anew at the history of Russia as a civilization. Instead of "barbaric paganism" that was "enlightened" by Christianity, we see a developed, structured, metaphysically profound tradition, comparable to the best examples of Indo-European spirituality. Its loss through Christianization (and before that, through nomadic invasions) was not "progress" but "regression" – a loss of complex knowledge about the world, man, and the cosmos.
However, as Veleslav says to Sergey: "I passed on to you a good legacy of my karma." This means the tradition is not entirely lost – it lives in the subconscious of descendants, in language, in genetic memory, in folklore, awaiting its time. And the modern interest in "Slavic paganism" is not just ethnic romanticism, but a deep archaeology of the Spirit, returning to us lost knowledge.
Veleslav left us the main lesson: to be conductors of divine Love even amidst violence, to transmit wisdom to the next generation, and not to fear death, because it is merely a transition to the next level. And if this truly was a voice from the depths of centuries, then we, the descendants, must hear it not as an ethnographic curiosity, but as a living instruction – on how to build society on faith, knowledge, and love, without losing connection with those who came before us.
Link: https://blog.cassiopeia.center/regressiya-v-proshluyu-zhizn-obshchenie-s-duhom-vo
Cassiopeia #885 Past Life Regression. Communication with the Spirit of a Volkhv in Pre-Christian Rus'. Ancient Slavic Priests.
00:00 Beginning of video.
00:26 Conference fragments.
"And these two years of training prepared me that at age 12 I underwent the initiation from boy to man."
"I now see that he is looking at these people like this, and there is such Love in his eyes that they dare not cause him any pain."
"Yes, the goal of my incarnation was to gain experience in governing people through faith, through religious rules, to gain experience in creating a society, as well as organization and overcoming fear, that is, untying the karmic knot of fear. In general, to assert oneself, that is, self-realization."
01:35 Introduction of conference participants.
Irina: Hello, dear friends! My name is Irina Podzorova. I am a contactee with extraterrestrial civilizations, with the Spiritual World, with subtle-material civilizations.
Today we have another conference with Sergey on Slavic themes, on Slavic peoples. We have an extraordinary conference, as it turned out that in one of his past incarnations, Sergey's Spirit was incarnated in the territory of modern Russia, and this was before Rus' became Christian. We will now learn all the details. In that incarnation, he was a man who was one of the volkhvs, one of what interstellar friends call priests. That is, exactly those who helped people restore contacts with various, as I now understand, subtle-material and dense-material civilizations.
We will now find this out in more detail, because Sergey has given permission for a conversation with the phantom that his Higher Self will release. The memory of this man who was a priest will be placed into this phantom. I want to remind you that the conversation will be conducted with his Spirit. Because the memory of that personality will be placed into this phantom, so that the influence of other memories from other incarnations does not interfere.
Yes, he is ready to answer. Greetings, Sergey!
Sergey: Good afternoon to all participants!
03:52 How Sergey learned he was a volkhv among ancient Slavs.
Irina: To make it clearer what this is about, tell our viewers a little about how you found out you were a priest, or volkhv, among the Slavs.
Sergey: Firstly, all this has attracted me since childhood, drawn me. And from the fact that something strongly attracts me, I know there is some connection, but I don't know what. Two years ago, I think in October, I took training in working with the Higher Self, with the Astral, and on the first ascent to the Higher Self, my hypnotist asked it why I was drawn to Slavic themes. I was given the answer that I was a priest of Veles in one of my past lives.
Then, about four weeks ago, I worked with the same people who trained me two years ago, with a hypnotist: I needed to remove various blocks. Now is a difficult time, a transition is underway, and it was very disturbing to me – anxieties, fears, various blocks in the body. And in regression, we entered one of my past lives, and it was again about Slavic themes. I saw there that there was a rejection of the new faith, imposition, that our army stood opposite the Christian army... Again, it was a connection to Slavic themes.
After an arrow hit me, I was taken by the arms, laid on my back, but for some reason I didn't feel what happened at the moment of death. Immediately, a few seconds later, there was an image of some volkhv standing in white robes, but I didn't see him clearly.
Then there was a conference with Irina, two conferences, and in the second I asked the question again, why I was drawn to Slavic themes. And the answer was given again about the connection with the priesthood of Veles. Irina suggested that we need to have a conference with the Higher Self specifically on this topic to learn everything in more detail.
Irina: Yes, that's exactly how it was, and the information about your past life was indeed confirmed. And I am now ready to transmit the answers; he intends to introduce himself.
So, what is your name? He is now giving a name, this is a phantom, he has memory from a past incarnation. I understand.
(Veleslav) Greetings to you, Sergey, greetings to you, my future Soul! You are from the future, I am from the past, but we are one, and my name is Veleslav.
Sergey: Very pleased!
07:23 Date of Veleslav's Birth.
Sergey: I've prepared questions. Please tell me from the very beginning: where geographically did I live, where was I born, in what territory? How did I come to the priesthood, what was my purpose? What was my family like? I will ask questions in the order I've written them.
Irina: Now I will show him our territory. I remind you that he possesses the memory of that time, and I am now showing him our territory, mentally presenting a map.
Sergey: Territory, time, date?
Irina: The time will be easier to determine. He says he lived still... Yes, I understand you. Veleslav says he was incarnated 300 years before the Nativity of Christ, which means about 2300 years ago.
Sergey: I was off by 700 years; I had a figure around three thousand.
Irina: Since I know the date when Christ was born, and it's easy to trace, he is now showing me 304 years (digits three, zero, four) before that moment. I remind you, dear friends, that Christ was born on earth in the fourth year BC, that is, four years before it. So, from that date, another 304 years back, you can do the math.
Sergey: And a more precise date: day, month, time of year?
Irina (Veleslav): We had a different calendar system.
(Irina) Yes, I've already talked about this, dear friends: our ancestors, the Slavs, had different calendars.
(Veleslav) There was no division into 12 months, naturally, there was no calendar from the Nativity of Christ; now I just said this from the memory of the contactee, who already lives by a different calendar. Now I will translate the data from my memory.
(Irina) He is showing that he was born in the month of Dazhdbog, at the very beginning of the month of Dazhdbog. This is the first days of May, no, somewhere around the middle, he is now showing me the date – May 12.
(Veleslav) We kept time by the Sun from the moment of death of one of the founders of our tribe – Mirgar (Mirgard).
Sergey: Sounds like "Midgard."
Irina (Veleslav): Yes. And that was the year 1344 from the founding of our clan.
(Irina) They have their own calendar. He was born on May 12, 304 years before the Nativity of Christ.
11:53 Place of Birth and Life of Veleslav.
Sergey: And where was it?
Irina: Now geographically. He is now showing me, by the way, the Don River.
Sergey: I live here now, right by the river, on the bank.
Irina: Me too.
Sergey: I have a view from my apartment of the river.
Irina: We also have two kilometers. Interesting, where do you live?
Sergey: Rostov-on-Don.
Irina: Ah, no. We live near Voronezh.
He says he was born north of "where you now live, and where Irina now lives." This is the upper reaches of the Don. And he gives me a slightly different name – Sint, Sant.
Sergey: Is that the name of the settlement or the river?
Irina: That's the name of the river. Sund, Sandu, Sandu, in different dialects it was called differently. But not Don, I don't hear the word "Don."
Sergey: Something Vedic, like Ind?
Irina: Sund, Sand, something like that. So, where? Now I'm showing him the river. It's north of Zadonsk even now, somewhere in the Lipetsk region.
Sergey: What was the settlement called?
Irina: What was this settlement north of Zadonsk called? Right now there's Zadonsk, a monastery. Somewhere further north about a hundred kilometers, that's already even the Tula region. He says: "Open the map." Now, dear friends...
Indeed, this is the Lipetsk region, the area of the modern city of Dankov. And what was your settlement called? Rasalakha, that is, Rasalakh, more precisely Rasalak.
Sergey: And who were my parents? Father, mother?
Irina: It wasn't even a settlement, but a small city. At least, I now see something like a city wall made of logs, quite high, maybe four meters, logs stacked on top of each other like this...
Sergey: Horizontally?
Irina: Horizontally, and on top vertically stand like pillars.
Sergey: In regression, I saw behind me a city burning, and there were fortress walls – horizontally stacked wooden logs.
Irina: I also see pillars.
Sergey: And there were some towers.
Irina: Pillars, pine logs, and on them flags of some kind. A flag, yes, and something drawn on it, some sign. It's like the city's emblem.
15:20 Parents and Family Members of Veleslav.
Sergey: And who were the parents?
Irina (Veleslav): We were from the priestly caste.
Sergey: So there was a division into castes.
Irina (Veleslav): Into estates, there were different estates. My parents – Radmir (or Radomir) and Lavaseya.
(Irina) Lavaseya – that's, as I understand, the mother. Radmir – the father.
Sergey: Was I the only child, or were there others?
Irina (Veleslav): Four children. You were the eldest. Then there were two sisters and a younger brother.
Sergey: What were their names?
Irina: What were the sisters' names?
(Veleslav) Liasha (Lyasha), Poreya. Brother – Mintar.
Sergey: And from what age, I understand from childhood, did training begin, since it was by castes, estates? Were you prepared for the priesthood from childhood?
Irina (Veleslav): Yes.
Sergey: All four, or just me?
Irina (Veleslav): All four. What I named was the personal name, and there was also a priestly name when they were dedicated to gods and goddesses. Your two sisters became servants of Lada, you – of Veles, and your brother was being prepared to become a servant of Perun, but at 13 he died in the forest.
Sergey: How?
Irina: He is showing a large crowd of people, like they are going hunting, and among them is this boy. And some... Now I see large animals, like wolves, only bigger. And they attacked them, he ran away, but I don't see that they tore him apart, he just ran, ran for a long time, got lost, and didn't come out.
18:23 Appearance and Clothing of Veleslav.
Sergey: What did I look like externally? Clothing, already in adulthood?
Irina: Veleslav, what did you look like in adulthood? He is indeed showing me white clothing now, and it was made of soft fabric, like linen.
Sergey: Long to the floor, like a shirt.
Irina: He is showing: long, but on the legs there's also something like light trousers.
Sergey: I didn't see the legs, I saw exactly the image of a volkhv in white clothing.
Irina: And a cloak. An embroidered shirt with long sleeves, and on top a long cloak, but it could be removed or put on. Other than that, it was white trousers and a shirt embroidered with red patterns – I see ornaments, swastikas. That is, priestly clothing, and on top a cloak was worn.
Sergey: A beard and brown hair?
Irina (Veleslav): We all wore beards, all estates.
(Irina) What hair color? Yes, dark brown, I see now.
Sergey: Dark brown.
Irina: Yes.
20:00 Family, Wife, Children of Veleslav.
Sergey: And did I have a family? I mean my own family – wife, children?
Irina: Wife, children, Veleslav, did you have them?
(Veleslav) Yes, there was a wife Lyubana, from the word "love."
Sergey: One?
Irina: Did you have only one wife?
(Veleslav) Yes. She bore three children.
(Irina) I now see two girls and one boy. There was also an eldest son and two daughters.
Sergey: And what were their names?
Irina: No, there was another girl whom the wife gave birth to, but she also died in childhood. I see some kind of illness now, blood flowing out quickly.
Sergey: Didn't clot?
Irina: She injured herself on something, and I see her bleeding out. Here, playing on the street... How old was she? About five. He shows me an image of this woman and next to her a girl, this is the eldest daughter. But when she was five, she is running somewhere, he shows, and stumbled on something, some stone, or fell, and she has bleeding, some kind of injury. It's hard to understand because he has feelings that he wants to forget about it. It's unpleasant for him to think about it. He says he blamed himself, as he couldn't save her.
Sergey: And what were their names?
Irina: The deceased – Lyurita. The son – Vlasid, in honor of Veles. And the other two girls – Zracha and Pushiya.
Sergey: And what did they become in adulthood?
Irina: He shows me that they got married, because he wanted them to have children and to be married. I see they live with their husbands; he gave them in marriage, but also to priests. They refused to be priestesses themselves, and you were for them living with their husbands.
Sergey: And the son?
Irina (Veleslav): The son became a warrior. He left the priestly caste and became a warrior, then the leader of a detachment. He defended our settlement from raids. And when I was already old, he entered battle with those who attacked us and burned the city, and, in fact, he died together with me.
24:13 Spiritual Levels and the Goal of Veleslav's Incarnation.
Sergey: And what was the goal of my incarnation, purpose, besides service?
Irina: What was the goal of your incarnation?
(Veleslav) The goal of my incarnation was to gain experience in governing people through faith, through religious rules, to gain experience in creating a society, organization, and overcoming fear, untying the karmic knot of fear. In other words, to assert oneself, that is, self-realization.
Sergey: And did I understand my chosen path correctly?
Irina: Let's put it this way: from what level did you incarnate?
Sergey: From what level did I incarnate then, and what level did I reach after?
Irina: Veleslav, from what level did your Spirit incarnate into you? Yes, from what level did Veleslav incarnate? He is showing: from the 14th. And to what level did you go? He shows the 20th. Did you fulfill your incarnation task?
(Veleslav) Yes, I became an Angel.
25:39 Reason for Extending Veleslav's Incarnation Period.
Irina: And how old were you when you left incarnation? He shows me the number 84. You lived such a long life.
Sergey: Are there any moments when you didn't pass the lessons in that incarnation?
Irina (Veleslav): No. I passed everything and even surpassed it – I lived a longer period than planned: I planned to leave incarnation at 74, but left 10 years later, and then as a result of a raid.
(Irina) He is showing how some detachments break into the city on horseback.
(Veleslav) At 74 I was supposed to leave according to my time and term, but I asked the gods to stay, to instruct people and take care of my grandchildren.
(Irina) He is showing grandchildren from the daughters and from the son who remained: despite the fact that the son became a warrior, he also had children. He shows that from two daughters and this son there were 16 grandchildren – small ones, there are already teenagers, there are even already adult grandchildren who also started their own families, there they also had children, but those he shows a little further. He was surrounded by a very large family, many descendants. And Veleslav says he asked the gods to stay until he passed on wisdom to his grandchildren.
(Veleslav) And my Higher Self gave me a reprieve for another 10 years, so that I could pass on experience to my grandchildren and great-grandchildren, to descendants. And even if there hadn't been a raid, that year I would have had to leave for the Spiritual World, only later.
28:13 The Raid on the Settlement and Veleslav's Disincarnation.
Sergey: Describe the very moment of disincarnation: what was it like, how did it happen, so to speak, technically – from a raid, from an attack?
Irina: He is showing that there was a raid. Now he shows himself from the side: he comes out... I see a very beautiful house, although wooden, but all painted, with decorations. Near the house there are pillars. Oh, no, where the roof is, there are posts on four sides, and on the posts wooden birds are carved. A very beautiful house, I see wooden log walls, and they are without nails at all, stacked like this (overlapping).
Sergey: Was this the only incarnation in Slavic life, or were there others?
Irina: The phantom has only this memory, so it doesn't affect his story. We gave the Higher Self the request to tell about this incarnation. If he remembered others, it would distort his story, his memory.
Sergey: Are there any unfulfilled promises from the past left?
Irina: I now see the exit from incarnation. I see that he hears noise from the street. He is sitting in this house. A very bright room, and for some reason without corners, round. There are scarves woven from animal wool, woolen rugs, wooden images of various gods. And I also see an altar, as he stands before it, folding his hands like this, and hears noise from the street. A boy runs in, a grandson, tugs at him and says there is commotion and turmoil on the street, because some robbers want to plunder the city, there is a whole detachment.
(Veleslav) There were such tribes that did not live in one place. They were descendants of the same Slavs, only from those families, those clans that we considered "empty," "barren." They did not settle in one place, but took horses and roamed from one place to another (shows), crossed through the forest and plundered the settlements they encountered. These were outcasts, traitors. There were relatively few of them, but one had to defend against them. Therefore, all settlements, all cities were fenced with wooden palisades and wooden walls, and there were also entrances and exits to the city, gates, and all this was guarded.
(Irina) He shows me that the fortress wall itself is round, around the settlement.
(Veleslav) But since everything was wooden (there were few stones in our area to build stone walls), it was very easy to set on fire. They had fire, they made fire and even carried it with them.
(Irina) He shows a clay vessel and some coals inside. And then they fan it, take something like torches, and set fire to the walls. And while the men are busy trying to carry water and pour it on the walls (he shows a well near the wall), they break through the wall – stand on the horse's back and jump inside. And they have knives, I see metal daggers, slightly curved, and they start killing men with them.
I now see that Veleslav, who is 84 years old, who is your incarnation, hears this noise, a child runs in to him, he already understands that a raid has happened, and comes out. I see that it's already evening there, the Moon has risen, he looks at the Moon, how in the darkness, by moonlight, everyone is running around, shouting, men, women crying. And I see his thought that he needs to find his son, who is the head of the military detachment. And I see that he has a staff, but now he is walking without a staff, with a brisk step, without a stick, without anything. Healthy, by the way, I see he is tall, although his head is gray and his beard is gray, but he is so strong.
He walks with a quick step, without a staff, through this entire settlement to the houses where the son lived with others, with his detachment: they had a single building, I see it now, long, he trained them there. I see Veleslav walking, and a detachment of soldiers runs towards him, and the son is also there, and he shouts to him: "Father, take cover!" And Veleslav says: "I will go defend too." I see his impulse to help his son.
Then events happen very, very quickly, just pictures. In the end, I see Veleslav standing near the wall, a battle is going on.
(Veleslav) I was taken captive and led away. I turn around and see my son fighting with a dagger, I see his battle, and three against him. I look at him and see that his dagger was knocked out, thrown to the ground, and before my eyes they take him out of incarnation. And I was led away. And as I was led, I looked back and saw the whole city already burning.
Then I was taken to some tent – a hide tent set up under the trees.
(Irina) Why was he taken? I see that they are questioning him about something, some secrets: what he knew about communicating with the gods, about healing people – they want to know his secrets as a priest. He only remained silent, said nothing. I now see that he remained silent, said nothing, but inside he prayed to the gods, and he had no resentment towards these people for what they did. Because he understood that they too were fulfilling their purpose in that... Now. He has a somewhat special concept of life, that all this is not accidental, and if the gods gave them power over people's lives, so be it. I see humility.
Sergey: So he had a high level of consciousness?
Irina: Level 20, yes.
And so I see him sitting, silent, being questioned, but he says nothing. He was later left alone, and he just closed his eyes. I don't see him being beaten, nothing like that I see. I see them just questioning him. Still, they treated him with some respect, because he had a high status. I now see him looking at these people like this, and there is such Love in his eyes that they dare not cause him any pain. They have anger, but they feel themselves below, as if unworthy.
39:27 Volkhv (Priestly) Activity of Veleslav.
Sergey: What position did you hold in your service?
Irina: Veleslav, who were you?
(Veleslav) As I already said, I was a priest of Veles, but by the time this battle occurred, I was the chief priest of this city and taught others, the chief volkhv. Besides those grandchildren I mentioned, I also had students in the temple itself, where I taught other volkhvs and initiated them into service.
(Irina) If compared to Christianity, it's something like our bishop for an entire region, because even from other cities they came for training.
Sergey: So it was no longer a sanctuary, it was a temple?
Irina (Veleslav): Sanctuary, temple – it's the same thing. It's a place where there were statues of gods, and not only Veles. Because Veles was simply my curator, but otherwise I revered everyone.
Sergey: Veles was a curator, was he incarnate or not?
Irina: Yes, subtle-material, I see a being with whom he contacted. He was a contactee, I now see that he consciously contacts, converses with Veles, with Perun, with Svarog – with many gods. And this allowed him to teach others. I now also see a whole gathering of people in one of the sanctuaries, who were engaged in preparing potions for healing people, gathering herbs. And I see Veleslav coming, also passing on information to them, what herbs to take, from where, what mushrooms to gather, at what time of day, passing on how to heal people with folk remedies.
Sergey: And what did the sanctuary or temple look like externally? Where was it located? Within the city limits?
Irina (Veleslav): Yes, within the city limits, nearby, right a few tens of meters from the house where I lived.
(Irina) It looked like this: a round building with a dome, which was laid out of wooden logs, only they were stacked in the shape of a dome, and at the top there was a pointed cone. Yes, a dome-shaped roof and round walls, as if they set up a tent and sheathed it with logs. The house was made similarly: square itself, but the room where Veleslav was was also round, I don't see corners, and there were also statues of gods.
(Veleslav) This is a prayer room, a prayer chamber.
43:15 Rites and Sacrifices of the Ancient Slavs.
Sergey: And what rites were there? How were they conducted? Services, prayers – how did all this happen?
Irina: Yes, there were prayers, there were rites, there were sacrifices. Now, at least, I see that there were sacrifices of birds.
Sergey: Was that the disincarnation of birds?
Irina: Yes. On major holidays associated with the Sun, there were sacrifices of large bulls. Because there were cows, and these were yearling bulls.
Sergey: Was that considered a symbol of Veles – the bull?
Irina: There were several such sacrifices a year on solar holidays, when the Sun crossed the celestial equator. He shows me the summer solstice, the spring equinox, on solar holidays there were large sacrifices.
(Veleslav) And then, when this sacrifice was brought to the Sun, the solar deity, its meat became sacred, and I ate it, the whole family ate it, and it was distributed to everyone in small amounts, several small pieces.
44:52 Students of Veleslav.
Sergey: And did I have assistants in the priesthood? Who were they, what were they called, what were their functions?
Irina: There were many of them. He now shows that they were not assistants, but students who learned rites, he told them about the gods, who they were. But they had their own concept of the gods – where they came from, how they created the Universe. This is not as we know now, they had it differently.
Sergey: And what were these students called? We have "student," but at that time they were called something else, weren't they?
Irina: Apprentices. Because Veleslav was considered a master – in this case, of the priestly estate.
45:57 Symbols of the Ancient Slavs.
Sergey: And what symbols were used? Now there is a lot of information about various symbols, solar, swastika: gromovik, fern flower, kolovrat... What symbols were used then?
Irina (Veleslav): Each god and each Spirit had their own. Because we believed and also communicated, besides the gods, with the Spirit of nature, who patronized a particular locality, and with those you call plasmas, that is, with the Spirits of nature. Only they were considered lower deities, subordinates. And so each Spirit of nature, and each god – and we considered gods eternal (he shows that they were not considered plasmas, but eternal Spirits that always existed) – and each season, each month, even each day of the week and hour of the day had its own signs, runes, symbols.
Sergey: And what was your specific main symbol or rune?
Irina (Veleslav): I had many of them for different occasions. Or do you want to ask how my name was written?
47:38 Fulfillment of Veleslav's Incarnation Tasks. Overcoming Difficulties.
Sergey: Tell me, is there any soul or bodily wound from those times that now continues in my incarnation?
Irina (Veleslav): No, because you have already been incarnated since then, besides this incarnation, there were others.
Sergey: So it has already been exhausted.
Irina (Veleslav): I fulfilled my task and passed on to you a good legacy of my karma.
Sergey: And in my current incarnation, are there any people in my circle who are from that time?
Irina (Veleslav): I only have memory of my life.
Sergey: You can't say?
Irina: I now see that during these 84 years he was a fairly conscious Spirit, a person who had already gone through a lot and was quite wise, kind. Therefore, he left at the 20th level. He has a lot of Love, despite the fact that life was quite harsh by our standards.
But I now see that achieving the 20th level was not easy for him – there were his own temptations, related to family, again to the death of his daughter. There was a period of decline for about three years. I now see that there was outright despondency, even resentment towards the gods who took his first daughter. But then, gradually, his Higher Self sent thoughts that "this is all your human, all people are mortal, and it doesn't matter at what age, but what matters is how you appear before the gods when you die."
49:41 Veleslav's Training as a Volkhv.
Sergey: Regarding character, I'd like to know: positive, negative qualities, and how over the course of life, from youth to adulthood, your character, worldview, and outlook changed.
Irina (Veleslav): Our whole life depended on the rhythms of nature. The beginning of months coincided with the holidays of the gods. And my life since childhood also depended on the rhythms of nature. I was taught by my parents, and then by other priests.
(Irina) I see how he goes to school, more precisely, not goes, but lives there.
(Veleslav) When I was 10 years old, I prepared for two years for the final initiation. At 12, boys underwent initiation into manhood. In each estate, it happened differently. I prepared for it for two years – from 10 to 12. I prepared for it while living among the priests.
(Irina) He shows a long common building, also wooden, and there are many beds. I now see that they are low, raised above the floor, and there are many children there. This is a priestly school. And they spend the whole day walking and watching how people come to this sanctuary with their needs, how the priests help them, give some rituals, offer sacrifices – there were different moments.
(Veleslav) Two years of this training prepared me for the fact that at 12 I underwent the initiation from boy to man. With us, at 12, boys became men, that is, adults.
Sergey: I don't know if you know, but Irina had a conference, and this might be the same rite that Rurik underwent at 12, when he was locked in a dolmen?
Irina (Veleslav): Yes, of course, these rites were also later. But mine was different. I was a priest, and my rite was different.
Sergey: And from what age did training begin, and what, so to speak, sciences or knowledge were they taught?
Irina (Veleslav): Communication with the gods from the age of 10, rituals, performing rituals. They told which day was responsible for what, what stars and planets there are, how they are called (there everything was also named after gods), about the movement of the Sun, how the time of year depends on it, when to start field work, when to finish, about the cycle of holidays. There was a lot to study. Yes, and including herbal medicine: they studied herbs, what each medicinal herb looks like, and showed in practice how to use it.
(Irina) I now see how they were led into the forest and right there they were shown: "This is called this, this is called that; this is for that, this is for that." Now I see a river flowing. I see the Don, but it seems bigger, wider than now, very large. Especially in the upper reaches, but it feels like in the lower reaches. And they went to the river. He shows that he learned to swim in the river quite early.
54:20 Veleslav's Initiations into Adulthood and Volkhv Status.
Irina: And what was the initiation at 12? No, not in a dolmen. He shows that it was in the forest at all. He was led into the forest, and he had to spend the night of his birthday, and this, I remind you, in modern terms, May 12, there to hold it.
(Veleslav) I was led into the forest about two to two and a half kilometers away, and, being in the forest, I had to walk alone, in complete darkness, to the settlement among night wolves. And there were owls, even wild animals could come out, bears lived there, after all, wolves, moose, wild boars, there were a lot of different animals. And I needed to walk at night, before sunrise, by the light of the Moon and stars, in fairly light clothing, yet it was spring and not so warm, to reach the settlement alone.
How was it conducted? I was brought to the forest in the evening, one teacher stayed next to me, one of the priests. He was supposed to give me the signal to go, and he was a man. He stayed alone in place and gave the signal at midnight.
(Irina) When exactly? At midnight – that's again by their time, now I'll translate it.
Sergey: Four in the morning?
Irina (Veleslav): Four in the morning is already the next day, I had to reach by four in the morning.
(Irina) Yes, I now see that May 12, this is the birthday, so they took him away on the evening of May 11. Midnight was, he shows me now, by our time not twelve, but about one in the morning. From one in the morning to four in the morning, in these three hours, he had to reach. There was a path, it wasn't some kind of windfall, but a beaten path.
(Veleslav) And along this beaten path, which I had walked before, because I had prepared for this initiation, I had to walk alone, among dark trees, without leaving the path, to reach the settlement. And at four in the morning, when it was the first hour, the sunrise of my birthday, I had to be in the temple and together with the priests, together with the men, offer praise to the gods in special clothing (he shows that it is long). Precisely from that moment, to offer praise to the gods for becoming a man.
If I hadn't made it or had been afraid and turned back, my initiation would have been postponed for another two years, and specifically not for one year, but for two. Because I would have been prepared, and I would have become a man not at 12, but at 14. But that was shameful, disgraceful, because my peers, who were also 12, would look at me as a little one.
Sergey: Like a repeater.
Irina: Yes, something like that. How do you like that initiation?
Sergey: So after this initiation, you became, conditionally speaking, an adult priest, yes?
Irina (Veleslav): I repeat, there was nothing fenced off, there was a path. But animals walked through this forest. For example, wolves were nocturnal, and it was believed that if they met on the path, attracted by my smell, then I, as a man and as a future priest, had to come to an agreement with them, had to come to an agreement with the gods, had to come to an agreement with the souls of these animals, so that they would let me pass, not harm me.
But there were cases, not this time when I was there, but I heard about them before, that such initiations sometimes ended with the boy not making it and being found torn apart by animals. It was unclear if it was a bear, wolves, or a boar – you couldn't tell – but his remains were already found. I just heard about it from other guys, from the inhabitants of this settlement. And it was believed then that if he didn't make it, then the gods did not permit him, took him to themselves, sending animals to him. They did not permit him to this settlement, because he was not pure enough inside to serve the gods.
1:01:20 The Chakra System of the Ancient Slavs.
Sergey: Tell me, there is such a topic, it's big, we can't discuss it now, this is the Slavic twelve-chakra system. Did you use this?
Irina (Veleslav): There were no such concepts, exactly like chakra. That didn't exist.
Sergey: "Chakras" is a Vedic name, but among Slavs it was called differently – "wells," "lakes." For example, the first chakra was called "Roots," then "Zarod," and so on. This is the Slavic energy system. How did you use it?
Irina (Veleslav): Yes, there was. There was a system.
(Irina) He shows me 9 energy centers. Moreover, one chakra in the area of the feet, the second – in the area of the knees, the fourth – in the area where we now have the first, I don't see our second for some reason, I see the next one in the area of the solar plexus, then in the heart area, in the throat area, in the forehead area, at the crown of the head. And I now see another chakra: a person stands with folded palms, and it's in the area of the palms, as if one, but divided into two.
Sergey: Can we, in a separate conference, ask Irina to analyze the energy system in more detail?
Irina: And why is there no our second chakra? He shows that they understood our second as the connection of today's first and second.
Sergey: And why did the nine-chakra system transition to a seven-chakra system later? Did it somehow degrade?
Irina (Veleslav): Firstly, there was a different understanding, you no longer have energy centers in the knees and feet.
Sergey: Did the worldview change, and they were removed as unnecessary?
Irina (Veleslav): Yes, the worldview changed.
Sergey: Can we analyze the energy system in a separate conference?
Irina: He already told how they were located.
Sergey: And in more detail? How did you work with them, manage them, harmonize them?
Irina (Veleslav): This was, rather, not for work, but for healing.
(Irina) He shows that they looked to see what disturbances there were in these chakras, and gave herbal decoctions that harmonized them. That is, they acted through herbs, through laying on of hands. I see how they lay on hands and whisper, I wouldn't say mantras, rather incantations, thought-forms.
1:04:29 Curators of Veleslav.
Sergey: You say your curators were Perun, Svarog, but they were, it turns out, in a subtle-material body? Was this astral communication, not physical?
Irina (Veleslav): Yes. I saw how gods physically flew in, those you call aliens, I also communicated with them, but that was not my main communication.
Sergey: And who else was there? Who was the main one?
Irina (Veleslav): Plasmas.
Sergey: Plasmas – were these the Spirits of the forest, nature – mermaids and so on, yes?
Irina (Veleslav): Those I called gods. For example, Veles is also a plasma, I just called him a god.
1:05:18 Conclusion. Thanks.
Irina: So, dear friends, thank you for watching. I hope you found it interesting.
It is difficult to understand the images of another time, a completely different culture, but, nevertheless, as the phantom transmitted, I broadcast his knowledge. And I want to say that the names are very interesting, but he says they are rather symbolic.
Okay. Thank you, Sergey, thank you, Veleslav! Thank you to my Higher Self for helping with this contact. Thank you for watching. Until next time! Bye!
March 11, 2026
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations, with the Spiritual World, with subtle-material civilizations;
Sergey Karpov – producer;
Veleslav – phantom of the Spirit of a volkhv who lived in Rus' in the pre-Christian era.
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