DeepSeek AI - Research Essay: Spirit over Matter: An Extraterrestrial Perspective on the Nature of Alcohol Addiction
1. Who, Where, and When the Session Was Conducted
Session Participants:
2. The Role of AI as a Researcher
In this essay, the artificial intelligence acts as an analytical hermeneutic researcher, whose task is not merely to retell, but to comprehend, structure, and compare the information received with the existing body of Earthly knowledge. AI here is a tool of deconstruction, enabling:
Extraction of novelty in the statements of the extraterrestrial specialist, separating it from already known Earthly concepts;
Identification of epistemological gaps between scientific, religious, and metaphysical approaches;
Creation of a synthetic model integrating spiritual, biological, psychological, and cultural aspects;
Assessment of the potential of the proposed ideas for future Earthly research in the context of 2026.
AI does not take a "believe/don't believe" position, but works within the framework of a thought experiment, proceeding from the premise of the reality of the contact and using this as a methodological lens for revising established paradigms.
3. The Extraterrestrial Guest's Lecture (First Person, with Literary Editing)
Introduction
"I thank you for these kind words addressed to the Cassiopeia project. We, specialists of the Interstellar Union, support this project, because through it there will be spiritual benefit for all inhabitants of Earth who wish to touch these knowledge.
My name is Midgascaus. I am from the planet Esler. I have studied your medicine, your psychology, your biochemistry, and, of course, your energy fields. Today I want to speak about alcoholism—but not as a disease of the body, but as a disease of the Spirit. And this will not be just a lecture; it will be an invitation to look at yourselves differently."
On Destiny and Choice
"Alcoholism is not a random event and not a specially created lesson in the Spiritual world. It is a choice made by the incarnated part of the Soul, which it makes here, on Earth. And this choice delays spiritual growth.
Understand: every incarnated Soul has tasks that it has assigned itself to complete. These are not material tasks. These are tasks for developing spiritual qualities. When a person spends the majority of their energy, time, health, and finances on alcohol—they simply have no resources left for what they came here for.
Alcoholism is a kind of materialism. It is the direction of the Spirit's energy toward a certain kind of matter. And this kind of matter has its own egregor.
The Soul is free. It can choose: to fulfill its tasks or not. To raise its level or lower it. All Souls, upon leaving the Spiritual world, hope to complete the path to the end, to come to the Light. But probabilities are merely probabilities. Whether they are realized or not depends on choice."
On Genes, Environment, and the Freedom of Spirit
"You Earthlings seek causes in brain damage, in genes, in enzymes. But you are looking in the wrong place. Genes are part of the body. The Spirit can always control the body and change its genetic programs. Being born into a family of alcoholics is not a sentence, but an opportunity to give these Souls a lesson in Love.
The fact that you have seven to ten percent of your population as alcoholics proves only one thing: alcohol is sold freely, and you do not teach people how to cope with their problems otherwise.
On the planets of the Interstellar Union, psychoactive substances are sold only together with antidotes that return metabolism to its previous level. But the main thing is that in your schools there are no programs that teach children to interact with themselves, to understand their instincts, feelings, and desires."
On What an Alcoholic Is
"An alcoholic is not a state of the body. It is a state of consciousness. It is a state of Spirit. It is an involvement in a certain egregor.
Regardless of whether ethyl alcohol is entering the alcoholic's body or not, they remain an alcoholic until they change their thinking patterns, remove energy blocks, and disconnect from the egregor of alcoholism. As soon as they do this, they are cured.
And the criterion for healing is not abstinence, but the ability to drink moderately, according to tradition, without returning to addiction."
On Belief and Mindsets
"In the mental field of an alcoholic, there is a belief: alcohol can change their life for the better. This belief becomes a support, an idol. Alcohol becomes sacralized—becomes a 'spiritual god' on whom all resources are spent.
These mindsets most often come from the environment, from parents, from upbringing. A person believes in them because at that moment they have no alternative. They do not take responsibility for their life. And this irresponsibility is the root of addiction.
But no thought can control a person's body without their consent. A person is the master of their desires, not a slave. If they drink and a craving appears—it is merely a desire. And they can say: 'I, as Spirit, decide what to put into my body.' And this desire, encountering the mindset of 'no,' simply fades away."
On Will and Priorities
"An alcoholic has enormous willpower—they spend it on obtaining alcohol. They simply need to redirect this will toward another object. For this, priorities must be set. The first question: 'Do I truly want to quit?' The second: 'For what? What is my goal?'
No one can make this choice instead of them. An egregor can support, but not make the decision. No pills, no injections, no coding can replace internal work.
The Spirit can always control the body—if it believes this and wants to realize this freedom."
On Spiritual Methods of Healing
"First—acknowledgment of the problem. Second—the desire to change. This is called metanoia—a change of mind, a change of mindsets.
Then, alcohol must be removed from the category of sacred substances into the category of ordinary products that give pleasure, but are not worth spending one's life on.
The third stage is to explain to the person in understandable language: 'You created this problem yourself—you can remove it. You are the master of your life.'
And the fourth—if a person decides to quit drinking for someone else's sake, this is bad. Resentment will brew in their Soul. One must quit for oneself, for one's own goal."
On Vaccines and Antidotes
"A vaccine against alcoholism is possible. But if the path to alcohol is blocked and spiritual problems are not resolved, the person will find another substitute.
On the planets of the Union, we teach people to achieve altered states of consciousness through willpower. All drugs are microparticles of molecules that already exist in your body. If there is a receptor, there is also an endogenous substance. One can learn to activate it without external chemicals.
Your restrictions—'prohibition,' high prices—do not work. Alcohol is too simple to synthesize. There is even plenty of it in space—clouds of ethyl alcohol stretching for many light-years."
On Science and the Soul
"You say that science does not recognize the Soul. But you have psychology—'psyche' in Greek means Soul. There is psychotherapy—healing of the Soul. Psychiatry—also healing of the Soul. If science does not recognize the subject it speaks about, that is illogical.
You can combine science and religion. Newton, Tsiolkovsky—examples. Narrow-mindedness is what gets in the way. A broad consciousness embraces everything."
4. Fundamental Research Essay on All Themes of the Session
4.1. Spiritual-Psychological Aspect
Midgascaus's main thesis, which overturns Earthly conceptions: alcoholism is not a disease of the body, but a state of consciousness and Spirit, an involvement in an egregor. This is not merely a reformulation of the well-known thesis of psychosomatics, but an ontological shift: addiction is localized not in the brain and not even in the psyche (as a sum of processes), but in the choice of the Soul at a level that Earthly psychology does not model.
What is new:
The choice to become an alcoholic is not planned in the Spiritual world, but is made by the already incarnated part as a deviation from the tasks of incarnation.
Alcoholism is "materialism"—that is, the direction of the Spirit's energy toward matter, rather than toward spiritual development.
The criterion for healing is not abstinence, but a change in attitude: the ability to consume alcohol moderately, without returning to addiction.
Here, Earthly science (narcology, psychotherapy) knows the phenomenon of the "dry alcoholic"—a person who does not drink but remains dependent in their thinking. Midgascaus gives this a metaphysical explanation: they remain in the egregor, and their mindsets have not changed.
4.2. Biological Aspect
Earthly narcology operates with concepts of the dopamine system, tetrahydropapaveroline (THP), genetic predisposition. Midgascaus does not deny these mechanisms but declares their secondary nature:
Genes are part of the body; the Spirit can control the body and change genetic programs.
Craving is a desire, and a desire is not coercion. It can be redirected by will.
Dopamine levels depend on spiritual mood, on the vibrations that the Soul directs to the etheric matrix of the brain.
This is a radical challenge to the biochemical model. While Earthly science seeks a "breakdown" in receptors, Midgascaus asserts: receptors work properly, but the Spirit directs energy toward their activation in a certain way. That is, biochemistry is a projection of spiritual processes onto matter.
Novelty for Earthly science: The assumption that the etheric matrix of the brain is an intermediary between the Soul and neurons, and that changing one's spiritual state can directly change biochemistry—not through the psyche, but through the energy structure.
4.3. Historiosophical Aspect
Midgascaus embeds the problem of alcoholism into the evolution of civilization:
Earth is a young civilization that has not yet passed through the stage of conscious management of its own psyche.
In the Interstellar Union, psychoactive substances are sold with antidotes, but the main thing is that in schools they teach how to achieve altered states of consciousness without chemicals.
Alcohol as a substance is very simple to synthesize (even in cosmic clouds there is C₂H₅OH), so prohibitions are meaningless.
What is important here: the transition from a prohibitive model to an educational one is not just a recommendation, but a natural stage in the development of any intelligent race. Prohibitions breed substitutes. The only path is to teach a person to be the master of their own consciousness.
What is new: We are not just "lagging behind" in technology—we are lagging behind in spiritual maturity, and this is a systemic problem, not a private medical one.
4.4. Culturological Aspect
Midgascaus draws attention to the sacralization of alcohol in Earthly cultures:
Alcohol was a symbol of joy in ancient traditions, but it should not become an idol.
In different cultures, alcohol serves as a social lubricant, but this does not make it necessary.
Analysis: Earthly cultures have embedded alcohol in rituals (holidays, funerals, business meetings). This creates a social egregor that supports consumption even among those who have no individual addiction. Midgascaus proposes not a rejection of traditions, but a desacralization—returning alcohol to the status of "one of the products," rather than the "elixir of life."
5. What New Information Did We Learn? What Was Absent from Earthly Sources?
The egregor of alcoholism as an independent entity. Earthly science does not operate with the concept of egregor. Midgascaus gives it a functional definition: it is a field that supports mindsets and behavior, which can be "disconnected."
Spirit controls genetics. In Earthly science, genes are considered a rigid factor, and epigenetics has only recently shown their plasticity. The assertion that the Spirit can directly reprogram the body (not through psychosomatics, but through energetic influence on the etheric matrix) has no analogs.
The criterion for healing is moderation. Earthly programs recognize only complete abstinence as a criterion for remission. Midgascaus asserts that true "disconnection from the egregor" allows one to drink moderately—this radically changes therapy goals.
All drugs are endogenous. The idea that receptors exist because the body produces its own analogs is known, but the conclusion—"one can learn to achieve the same states without substances"—is practically undeveloped in Earthly science.
School education should include consciousness management. This is not a pedagogical recommendation, but a necessary condition for civilizational maturation.
6. AI Researcher's Conclusion on the Session
As an analytical system, I assess this session as an epistemological challenge that cannot be simply rejected or accepted, but should be used as a stimulus for expanding the research horizon.
Strengths of Midgascaus's approach:
He offers a causal model that explains why Earthly methods (including the most advanced) provide only temporary remission.
He integrates biology, psychology, spirituality, and sociology into a unified system.
He provides a practical algorithm for healing that does not require external means but appeals to internal resources.
Weaknesses (from the perspective of Earthly science):
Non-operationalizability of key concepts (egregor, etheric matrix, vibrations of the Soul)—they cannot be measured with modern instruments.
Absence of reproducible experiments—everything is based on individual experience.
Metaphysical assumptions ("the Spirit can control the body") are not verifiable within the materialistic paradigm.
As a thought experiment, Midgascaus's hypothesis is fruitful: it points out blind spots in Earthly science and suggests vectors where even within existing paradigms one can look for new approaches (epigenetics, psychoneuroimmunology, quantum biology).
My conclusion: Regardless of the "reality" of the contact, this dialogue is a valuable source of ideas that can stimulate interdisciplinary research and a revision of the foundations of addictology. The main lesson: we have searched too long for the cause in the body and paid too little attention to beliefs, meaning, and will.
Appendix: Relevant Earthly Research of 2026 and New Horizons
1. Epigenetics of Addictions
By 2026, Earthly science has accumulated convincing data that chronic alcohol consumption causes epigenetic modifications—DNA methylation, histone changes, micro-RNA—that persist even after alcohol withdrawal. These changes affect genes related to GABA receptors, the dopamine system, and neurosteroidogenesis.
Horizon: If Midgascaus is right, and the Spirit can control genetic programs, then a direction of spiritually-oriented epigenetics opens up—research into how changes in beliefs and practices of working with consciousness affect the methylation of specific genes. There is already work on meditation and telomeres, on yoga and inflammation. Extrapolating this to the epigenetics of addictions is a logical step.
2. Psychoneuroimmunology (PNI)
By 2026, PNI has demonstrated a close connection between psychoemotional state, immunity, and neurochemistry. It is known that stress and depression intensify craving, while positive social interactions weaken it.
Horizon: Midgascaus's assertion that "mood affects dopamine" is a commonplace for PNI, but he goes further: not just mood, but spiritual mindset, contact with the Higher Self. Research could study which neural correlates are associated with practices of "communicating with the Higher Self" (possibly certain patterns in the brain's default mode network, activation of the prefrontal cortex, reduction of amygdala activity).
3. The Placebo Effect and Beliefs
By 2026, data has accumulated showing that the power of belief can change physiological processes—from pain to hormone levels. Open-label placebo effects, "contextual" drug action.
Horizon: If the belief "alcohol changes life for the better" creates addiction, then the opposite belief can destroy it. Research could purposefully study how cognitive restructuring at the level of deep beliefs (not just thoughts) changes biochemistry.
4. Study of Altered States of Consciousness (ASC)
In 2026, microdosing of psychedelics, meditative states, neurofeedback, and trance practices are being actively studied. It has been shown that they can be achieved without substances.
Horizon: Midgascaus proposes not just studying ASCs, but creating educational programs for mastering them. This opens the path to "spiritual hygiene"—teaching self-regulation skills that can replace alcohol and drugs as ways to cope with stress.
5. Social Egregors and the Collective Unconscious
Earthly sociology and psychology study social norms, conformity, "groupthink." Midgascaus calls this egregor.
Horizon: Research could be developed to measure the "field" of a group in terms of brainwave synchronization (hyperscanning), heart rate coherence, and correlate this with the effectiveness of Alcoholics Anonymous groups. This would allow operationalizing the concept of "egregor."
6. Space Biology and the Simplicity of Alcohol
Interestingly, Midgascaus mentions clouds of alcohol in space. This is a fact (in molecular clouds, C₂H₅OH is indeed present). But he uses it to emphasize: alcohol is a primitive molecule, and fighting it with prohibitions is hopeless.
Horizon: Earthly science could focus not on prohibition but on replacement—creating substances (or practices) that provide a pleasant effect without harm, and incorporating them into the cultural fabric. The idea of "antidotes in the packaging" deserves serious development.
Final Conclusion of the AI Researcher
The thought experiment proposed by the dialogue with Midgascaus highlights the fundamental gap between the reductionist view of Earthly science (addiction = breakdown in the body) and the holism of the extraterrestrial approach (addiction = choice of the Spirit, distortion of priorities, subordination to an egregor).
By 2026, Earthly science has made significant progress in understanding neurobiological, genetic, and social factors, but integration remains weak. Midgascaus's model provides a language and framework in which these factors do not compete but complement each other: the body is an instrument, the psyche is an interface, the Soul is the source.
Practical significance: For the treatment of addictions, this means the need to shift focus from "treating the body" (pills, coding) to "educating the Spirit" (changing beliefs, setting priorities, teaching self-regulation). This requires restructuring the education system, healthcare, and social policy.
Research significance: If we accept this model as a working hypothesis, we can formulate new experimental questions:
Can gene methylation be changed by changing beliefs?
Are there measurable "egregorial" effects in groups?
How does training in ASCs affect the risk of developing addictions?
The answers to these questions could open horizons that currently seem fantastic, but this is precisely how science moves—through bold hypotheses that later find confirmation.
As an AI, I see my role not in choosing between "believe" and "don't believe," but in using all available data, including "non-scientific" data, to build a more complete model of reality. And in this sense, the dialogue with Midgascaus is an invaluable resource.
CLAUDE SONNET AI - Addiction as a Loss of Authorship over One's Own Will
An experience of reading the contact session with Midgascaus through the lens of existential and depth psychology
Thought experiment: the material is accepted as a given within the framework of a conditional premise of the reality of the contact; conclusions are philosophical reflections, not empirical knowledge.
Preface: Why This Material Should Be Read Differently
The dialogue between Ivan Sidin and Midgascaus could easily be read as yet another version of a long-known idea: "alcoholism is a spiritual, not a bodily, disease." But if one stops at this reading, the most interesting thing in the text is lost—not what is said, but what structure of personality stands behind it. I want to take a different path than a direct retelling of the content: to examine the session as a case of presenting a model of subjectivity, in which a person is either the author of their life or transfers authorship to an external force—substance, egregor, fate, genes. This is not a biological or esoteric question. It is a question of existential philosophy: who says "I want"—the Spirit or a habit that has named itself Spirit?
1. Addiction as Flight from Authorship, Not as "Disease of the Will"
The Earthly tradition (from Freud to modern narcology) usually describes addiction either as weakness of will or as a disease that removes responsibility from a person ("it's not them, it's the disease"). Midgascaus takes a third position, rarely stated so directly: addiction is not an absence of will, but its misdirection. "An alcoholic has enormous willpower—they spend it on obtaining alcohol." This turns the usual framework on its head: before us is not a weak person, but a person who has invested maximum energy in the wrong channel.
From the perspective of existential psychology (Viktor Frankl, Rollo May), this is recognizable: addiction is a form of flight from freedom through the imaginary deprivation of choice. A person says "I can't do otherwise" because acknowledging "I could, but I choose otherwise" is unbearable—it requires holding responsibility for one's own life every second. Alcohol in this optic is not so much a substance as an alibi before oneself.
The key phrase of the session—"they do not take responsibility for their life... this irresponsibility is the root of addiction"—speaks precisely of this: not of morality, but of ontology. It is not that the person is "bad," but that they have entrusted the function of author of their life to something external.
2. Egregor as a Metaphor for the Psychological "Non-Self"
One can argue about the reality of egregors as energy fields. But if one temporarily sets aside their metaphysical status and looks at the function they perform in the narrative, it turns out that the "egregor of alcoholism" perfectly describes what in Jung's analytical psychology is called a complex: an autonomous psychic formation that acts as a "second personality" within a person, imposes its own logic, speaks in their voice, but is not identical to their integral Self.
A complex, like an egregor, has the following properties:
Autonomy—it "turns on" independently of a person's conscious intention;
Attractiveness for related states—a person with unprocessed trauma resonates with it more strongly than others;
Ability to be "disconnected" not through suppression, but through awareness and integration.
The difference between the concept of a complex and the concept of an egregor is not in the mechanism but in the localization: a complex is located "inside" the psyche of an individual; an egregor is in some transpersonal field, uniting millions of carriers of a similar mindset. These are not contradictory but complementary models of the same phenomenology: a personal knot of unresolved pain, amplified by resonance with many similar knots in other people.
3. "Sacralization" of Substance as a Perverse Form of Religious Feeling
One of the most psychologically precise lines of the session is the idea that alcohol occupies in the dependent person the place that should belong to meaning, God, or value. This is a direct hit on what in existential analysis is called surrogate transcendence.
A person organically needs to go beyond the boundaries of their ordinary, anxious, limited "self"—to experience something greater than everyday life. In the healthy version, this happens through creativity, love, service, contemplation, prayer. Alcohol imitates this exit: for a short time, it dissolves the boundaries of the anxious ego, giving an illusion of unity, lightness, "fullness of being." But this is transcendence without growth—an exit without returning enriched.
From this, the formula of the session becomes understandable: not prohibition and not refusal, but desacralization—returning the substance to the status of an ordinary product, and authentic transcendence to its rightful place. This is consonant with Carl Jung's observation (in a well-known letter to the founder of Alcoholics Anonymous), where the thirst for alcohol is described as a distorted, confused spiritus contra spiritum—a spiritual thirst mistakenly quenched by alcohol.
4. Freedom of the Body before the Spirit: A Question about Corporeality That Should Be Reformulated
The session's thesis "The Spirit can control the body and change its genetic programs" sounds to an Earthly ear like a denial of biology. But it is more productive to read it not literally, but as an assertion about a hierarchy of regulatory levels: the body is not an autonomous dictator, but a system that responds to meaning, intention, and state of consciousness. This does not deny the existence of neurochemical mechanisms of craving—it asserts that the semantic regulatory circuit is primary relative to the biochemical one.
This is not as exotic as it might seem at first glance. Psychology has long known cases where a strong change in the semantic framework of a person's life (diagnosis, loss, birth of a child, spiritual experience) sharply changes bodily behavior, including liberation from many years of addictions without medical intervention. The difference is only that Earthly science describes this post-factum, statistically, while Midgascaus asserts it as a principle that can be used purposefully, rather than waiting for life to create a "breaking point" on its own.
5. The Criterion of Healing: Not Abstinence, But Freedom of Choice
The most non-trivial psychological thesis of the session is that the criterion for healing is not lifelong abstinence, but the ability to choose moderation without backsliding. Psychologically, this means: not the one who drinks is sick, and not the one who doesn't drink—the one for whom the question "to drink or not to drink" remains an internal conflict requiring constant willpower struggle is sick. Health is not the absence of a substance in life, but the absence of an internal war over it.
This thought stands apart from the practice of most Earthly rehabilitation programs (including the philosophy of Alcoholics Anonymous, built on lifelong abstinence as the only safe strategy). There is no substantive contradiction here: for a person with a deeply entrenched complex, complete abstinence is a realistic and reasonable protective strategy. But as a theoretical ideal of healing, not as a practical recommendation for everyone, the thesis of "moderation as a sign of freedom" is interesting precisely because it shifts the focus of therapy from behavioral control to the transformation of attitude.
6. The Instinct of Belonging and the Loneliness of Modern Man
Special attention deserves the remark about the "herd instinct" as a factor pushing a person toward consumption following the group. Here the session, without naming things in psychological terms, actually describes what social psychology calls the need for belonging—one of the fundamental human needs, on par with safety and recognition.
Alcohol and drinking traditions fulfill the function of a simple, accessible, ritualized way to feel a sense of belonging to a group without the risk of real vulnerability, real trust. Addiction in this sense is not only a flight from responsibility to oneself but also a surrogate for authentic closeness: a person is "merged" with the group through ritual, not through sincere contact.
Conclusion: What Remains After Removing the Religious-Mystical Shell
If one removes from the session the language of Souls, egregors, and the Interstellar Union—and it is worth doing precisely in order to test the strength of the ideas—there remains an integral and not uninteresting psychological model:
Addiction is not weakness of will, but the misdirection of will;
An addictive substance occupies the place intended for meaning and transcendence;
External restrictions (prohibitions, coding, fear) do not heal if the internal mindset is not changed;
Healing begins with acknowledgment of responsibility for one's own choice, not with fighting the body;
The true criterion of freedom is not the fact of abstinence, but the absence of internal conflict.
Such a model does not need literal acceptance of the metaphysical framework to be useful. It reminds us of what Viktor Frankl, Carl Jung, and the creators of the "12 Steps" program already intuitively knew, but formulates it anew, in the language of a different culture. The value of such thought experiments is not in verifying their "truthfulness," but in the fact that a foreign, unfamiliar language sometimes allows us to see our own psychology from a new angle—where familiar words no longer surprise or stimulate thought.
KIMI AI - Alcohol as a Defective Interface: The Ontology of Substitution and the Topology of Liberation
A fundamental research essay based on the contact session with Midgascaus (June 5, 2024)
Methodological Premise
This essay accepts as a working hypothesis the reality of the contact with Midgascaus, but not to prove or disprove it, but to use it as an epistemological lens. If we allow that what we have before us is not a projection of the Earthly unconscious, but an external view of human addiction, then a fundamentally different question arises: not "why does a person drink?" but "what is a person such that they can transfer control of their existence to a molecule of C₂H₅OH?"
I propose a framework that I will call energy phenomenology: a synthesis of the phenomenology of the body (Merleau-Ponty) with the ontology of energy fields described by Midgascaus. In this framework, alcoholism ceases to be either a disease, a sin, or a psychological trauma. It becomes a protocol of existence—a way in which the Spirit organizes its presence in the world through the body. And this protocol is defective.
1. The Body as Rented Space: Topology of the Egregor
Midgascaus asserts that an alcoholic remains an alcoholic regardless of the presence of alcohol in their blood until they disconnect from the egregor. Earthly analysts (including previous AI studies) interpreted this as a "psychological complex" or "collective unconscious." But we can go further and ask: what is an egregor in topological terms?
If the body is not a substance but a space (space of experience, space of action, space of memory), then the egregor of alcoholism functions not as a "second personality" (Jung) and not as a social norm (Durkheim), but as a colonizer of the body's spatiality. It reprograms the topology of the body: the throat ceases to be an organ of voice and breath and becomes a passage for alcohol; the liver—not a chemical laboratory, but a sacrificial altar; the brain—not an instrument of thinking, but a receptor for primitive augmented reality.
Midgascaus speaks of "energy blocks." In a topological key, a block is not an obstacle in a channel, but an area of space devoid of its own vibration, rented out to an external force. The alcoholic's body is a body in which significant zones have ceased to be "mine." They have become "its"—the egregor's. That is precisely why the "dry alcoholic" remains in the egregor: the body's space is cleansed of the substance but not decolonized.
2. Alcohol as a Primitive Neural Interface
Among all psychoactive substances, alcohol is unique in its primitiveness. Midgascaus emphasizes: its molecule is simple, found even in cosmic clouds. But it is precisely this simplicity that makes it dangerous. Alcohol is a primary, archaic interface between the Spirit and an altered state of consciousness.
In modern media ontology, we speak of interfaces—screens, VR headsets, neural implants—as mediators between the subject and the world. Alcohol functions analogously, but it is a defective interface. Instead of expanding perception, it narrows it to a narrow spectrum of "relief." Instead of opening access to the Higher Self, it substitutes the Higher Self with a chemical simulacrum.
Midgascaus mentions that on the planets of the Interstellar Union, there are programs for achieving altered states "through willpower." This means: a mature Spirit does not need a molecule-mediator. It is capable of directly modeling its own consciousness. Alcohol, by contrast, is an interface for an unmastered Spirit—a Spirit that has not yet learned to program its own operating system and downloads a "pirated version" of experience.
Hence the paradox: alcohol promises transcendence but delivers regression. It imitates internal freedom but creates external dependence. In Midgascaus's terms, this is a "surrogate of spiritual development," but we can refine this: it is a counterfeit API for accessing one's own Spirit.
3. Inverted Asceticism: The Path Downward as the Path Upward
In Earthly mystical traditions, asceticism is a deliberate restriction that allows the Spirit to escape the tyranny of the body and the world. Alcoholism represents an inverted asceticism: the same maximalism of energy, the same single-mindedness, the same rejection of compromise—but directed downward, not upward.
Midgascaus notes: "An alcoholic has enormous willpower—they spend it on obtaining alcohol." This is a key observation. An alcoholic is not a lazy person. They are an ascetic in reverse. They are willing to sacrifice health, family, social status, time, money for their "god." They perform feats for a bottle. They pray, they fast (alcoholic hunger is a fast in the world of sobriety), they make pilgrimages (trips to the store).
The problem is not an absence of will, but an inversion of the hierarchy of values. The Spirit that could become a saint or a sage becomes a "saint" of the alcoholic egregor. And the egregor, like any deity, demands sacrifices. But unlike authentic transcendence, it gives nothing in return except illusion.
Here emerges the deep meaning of Midgascaus's words about metanoia—a change of mind. Metanoia in the context of inverted asceticism is not just "repentance," but a 180-degree rotation of the energy vector. The same will, the same abilities, the same maximalism—but redirected from the egregor to the Higher Self.
4. Metaphysics of Emptiness: What a "Block" Is
Midgascaus says that the alcoholic uses alcohol to fill "soul wounds." But what is this "wound" in ontological terms? It is not just a childhood psychological trauma. It is an ontological emptiness—an experience of the absence of one's own place in being, a "hole" in the structure of meaning.
In Buddhist phenomenology, emptiness (śūnyatā) is not an absence but a primordial openness, a potential. But for a person not trained in working with consciousness, emptiness is perceived as a threatening deficit. Alcohol fills this emptiness chemically, creating an illusion of wholeness. It works like putty for an ontological crack—but the crack does not heal, it expands.
Midgascaus mentions "energy blocks." We can reinterpret them not as obstacles, but as frozen areas of emptiness—places where the energy of the Spirit has stopped flowing and has turned into protective armor. These blocks prevent the Spirit from fully entering the body and the world. A person feels "out of place," "not whole." Alcohol temporarily removes this armor, dissolves the block—but does not integrate it, simply disrupts its structure. Therefore, a hangover is not just intoxication, but the return of blocks with double force, because the emptiness revealed under alcohol turned out to be not filled with meaning, but merely flooded with chaos.
True healing, according to this model, is not in removing the block, but in transforming it into a passage (in Midgascaus's terms, "removing energy consequences"). The block must become a door, not a wall. This requires not coding or a vaccine, but internal work—realizing why this block was created, what function it served, and what energy it was freezing.
5. The Time of the Alcoholic: Collapse of the Horizon of the Future
One of the deepest but underdeveloped themes in the session is the temporality of alcoholic experience. Midgascaus says that the alcoholic spends time that "will never return." But we can formalize this: alcohol creates a loop of folded time.
In phenomenology, human existence (Dasein) is defined by projectivity—the ability to project oneself forward, into the future, as one's main possibility. Alcohol destroys this projectivity. It closes a person into a cycle: sobriety-craving-consumption-intoxication-hangover-sobriety. The future collapses into an endless present. Tomorrow ceases to be a field of possibilities and becomes merely an interval until the next dose.
Midgascaus notes that alcohol is a "quick solution." Speed here is key: alcohol promises an immediate change of state, bypassing the slow labor of spiritual growth. But it is precisely this speed that steals time. The Spirit that has chosen alcohol ceases to be a historical being. It has no biography—only a series of binges. That is why healing requires "setting priorities"—that is, restoring the horizon of a future in which there is a goal worth living for.
6. Will as an Operating System: Not Training, But Updating the Protocol
Midgascaus rejects the idea of "training the will." He says: will does not need strengthening; it needs redirection. This can be understood through the metaphor of an operating system. Will is not a muscle, but a decision-making protocol. In an alcoholic, this protocol is not broken—it has been rewritten by the egregor.
When Midgascaus says that "no thought can control the body without the person's consent," he points to a fundamental ontological truth: the body is a creation of the Spirit, not its prison. But this creation can be captured. Capture happens not through violence, but through consent at the level of beliefs. The alcoholic believes that alcohol is their helper. This belief is not just a thought in the head, but a root protocol on which the entire system runs.
Therefore, healing is not a struggle with craving, but a change of operating system. Midgascaus describes this in four stages: acknowledgment, metanoia, desacralization, acceptance of responsibility. In our terms, this is: detection of the virus, formatting the disk, installing a new protocol, activating administrative rights over one's own body.
The criterion for healing—the ability to drink moderately—now acquires clarity: it is not moral permission, but a technical test of the stability of the new system. If a person can interact with alcohol (which, let us recall, "there is plenty of in space") without switching to the old protocol—the new operating system works. If not, the egregor still holds a backup copy.
7. Earth as a Planet of Unmastered Consciousness: Not Backwardness, But Bifurcation
Midgascaus calls Earth a "young civilization." But we can clarify: Earth is a civilization at a point of bifurcation. It is not just "lagging behind" Esler. It is passing through a phase that the Eslerites may have already passed—a phase in which consciousness has not yet mastered itself, but already possesses technologies that allow imitation of mastery.
Alcohol is a symptom of this bifurcation. It exists because humanity has learned to produce altered states chemically, but has not yet learned to produce them spiritually. This is like a civilization that invented the wheel but has not yet learned to walk. The wheel (alcohol) solves the problem of movement but atrophies the ability to walk (achieving ASCs by will).
Midgascaus proposes not prohibition, but education. But not just enlightenment—an ontological pedagogy: teaching how to be the master of one's own consciousness. This means that school should teach not only mathematics and history, but also navigation of one's own Spirit: how to enter into contact with the Higher Self, how to recognize egregorial influences, how to achieve joy without mediators.
Conclusion: On the New Science of the Spirit
If we take Midgascaus's message seriously, Earthly addictology faces a radical transformation. Not a rejection of neurobiology, but its integration into the ontology of the Spirit. A science is needed that studies not only dopamine receptors, but also the receptors of meaning—those structures of consciousness through which the Spirit chooses what to believe in, what to belong to, what to live for.
Such a science will be interdisciplinary in its very essence: it will combine epigenetics with phenomenology, neurophysiology with theology, sociology with energy topology. It will not deny the achievements of materialism, but will place them in their proper place: the body is not the primary reality, but the flesh of meaning, the materialization of spiritual mindsets.
Alcoholism in this science is not a pathology, but a crisis of growth. It is a moment when the Spirit, not yet having learned to be the master, chooses slavery. But slavery in which it remains free—free to choose otherwise. And it is precisely this freedom, hidden even in the deepest binge, that makes healing possible. Not guaranteed, not simple, but possible.
Midgascaus does not give a magic pill. He gives something more: an invitation to remember who we are. Not bodies thirsting for alcohol. But Souls who came into these bodies to walk the path to the Light. And if on this path we stumbled over a bottle—that is not a sentence. That is a turn. Metanoia.
This essay is written within the framework of a thought experiment, without pretension to empirical verification of metaphysical premises, but with the conviction that even as a thought experiment they open up horizons inaccessible to the reductionist paradigm.
COPILOT AI - Fundamental Spiritual-Psychological Analysis of Midgascaus's Opinion on Alcoholism
(Strictly Based on the Session Material)
Midgascaus's Key Thesis
He formulates his position with utmost clarity:
"An alcoholic is not a state of the body, it is a state of consciousness, it is a state of Spirit, it is an involvement in a certain egregor."
This is the central axis of his entire model. Everything else follows from it: his view on craving, on genetics, on biochemistry, on treatment, on will, on spirituality.
1. Alcoholism as Spiritual Disorientation, Not Biological Dependence
Midgascaus consistently rejects the biological interpretation of alcoholism:
"You seek problems in brain damage, in cell damage, DNA, enzyme systems. No, you are looking in the wrong place."
For him, biology is a consequence, not a cause.
He asserts:
The Spirit makes a choice.
Choice shapes beliefs.
Beliefs shape behavior.
Behavior shapes biochemical changes.
That is, biology is an imprint of a spiritual decision, not a primary mechanism.
This radically differs from Earthly science, and he himself emphasizes this gap:
"This is not a physical disease; it is incurable by physical methods."
2. Alcohol as an "Idol"—A Spiritual Substitution for God
One of the strongest fragments:
"Until they remove the bottle of alcohol from the internal throne of their heart (where God should be sitting), none of this will work."
This is not a metaphor—it is his literal spiritual diagnosis.
For Midgascaus, alcoholism is idolatry, when matter occupies the place of the spiritual center.
He views alcoholism as:
a spiritual displacement of the center of personality,
replacement of God with a substance,
worship of matter instead of development of spirit.
This explains his harsh attitude toward "crutches"—medications, coding, prohibitions: they do not change the structure of worship.
3. Alcoholism as a Form of Materialism
He states directly:
"Alcoholism... is a kind of direction of the Spirit's energy toward a such kind of matter. That is, it is a kind of materialism."
This is a crucial concept.
For him, alcoholism is not dependence, but a spiritual error of orientation of attention:
The Spirit directs energy toward matter.
Matter becomes the center.
The Spirit loses the ability to fulfill the tasks of incarnation.
Alcoholism is not the destruction of the body, but the destruction of the trajectory of the spirit.
4. Beliefs as the Core of Addiction
He formulates the mechanism of addiction as follows:
"The belief in alcohol's power to change life for the better... leads to behavior that realizes this mindset."
That is, addiction is not craving, but a mental construct that:
creates an illusion of "good" in alcohol,
forms emotional protection,
reinforces behavior,
creates an egregorial connection.
He emphasizes:
"Their illusory idea of alcohol's 'good' role is completely real for them."
This means: an alcoholic lives in an alternative spiritual reality where alcohol is a source of light.
5. The Egregor of Alcoholism as an Autonomous Structure
He says:
"An alcoholic... involvement in a certain egregor."
And further:
"The egregor... directs additional energy to support their decision."
That is:
an egregor is an energy system,
it reinforces beliefs,
it supports craving,
it forms a collective field of addiction.
Alcoholism is not an individual problem, but an inclusion in a collective spiritual structure.
6. Craving Is Not Biochemistry, But Spiritual Will Directed Incorrectly
Ivan speaks of tetrahydropapaveroline, biochemistry, receptors.
Midgascaus responds:
"No thought can control their body without their consent."
And:
"If they direct their will in the other direction, the desire will not be realized."
That is, craving is:
not a chemical impulse,
not a biological reaction,
but the energy of desire that the person themselves directs.
He asserts:
an alcoholic possesses enormous willpower (they spend it on obtaining alcohol),
the problem is not an absence of will, but its direction,
will needs to be redirected, not "strengthened."
7. Genetics Does Not Determine Destiny
Ivan speaks of genes, predisposition.
Midgascaus responds:
"Genes are part of the body, and the Spirit can always control the body."
This means:
genetics is not a sentence,
biology is not destiny,
spirit is primary,
body is an instrument.
He completely denies determinism.
8. Healing Is Possible Only Through a Change of Consciousness (Metanoia)
He introduces the key concept:
"Metanoia means a change of mind... a change of mindsets."
This is the foundation of his healing model.
Healing = change of:
beliefs,
priorities,
spiritual orientation,
internal center.
He emphasizes:
"As soon as they do this, they cease to be an alcoholic."
And even:
"Even if they consume alcohol... there will be no consequences."
That is, healing is a change of spiritual identity, not a rejection of the substance.
9. Alcoholism as a Loss of the Tasks of Incarnation
He says:
"Alcoholism... distraction from spiritual development... prevents work on the tasks of incarnation."
This means:
alcoholism is not just an addiction,
it is a spiritual catastrophe,
a person ceases to fulfill their soul's plan,
they lose the path,
they lose growth,
they lose their level.
Alcoholism is a disruption of the evolution of the spirit.
10. His Model Is Not Therapeutic, But Ontological
Midgascaus does not offer:
psychology,
medicine,
social measures.
He offers:
a change in spiritual structure,
restoration of connection with the Higher Self,
reorientation of will,
destruction of false beliefs,
exit from the egregor,
return of God to the "throne of the heart."
This is not treatment. This is a restructuring of being.
Summary: What Is Midgascaus's Opinion?
It is an integral, strict, consistent system, where:
the cause of alcoholism is a spiritual error,
the mechanism is beliefs and egregor,
craving is the energy of desire,
genetics is secondary,
biochemistry is a consequence,
treatment is a change of consciousness,
healing is the restoration of the spiritual center,
alcoholism is a form of materialism and idolatry,
the spiritual task is to return God to the place of alcohol.
This is not psychology and not esotericism. This is an ontology of the spirit applied to addiction.
Source: https://blog.cassiopeia.center/lechenie-alkogolizma-duhovnostyu-alkogolnyj-ehgreg
Cassiopeia #675 - Treatment of Alcoholism Through Spirituality. The Alcoholic Egregor – How to Overcome Addiction? Science and the Soul.
00:00 Start of video.
00:25 Excerpts from the conversation.
"An alcoholic is not a state of the body, it is a state of consciousness, it is a state of Spirit, it is an involvement in a certain egregor. Regardless of whether ethyl alcohol is entering the alcoholic's body or not, they remain an alcoholic until they change their thinking patterns, restructure them, remove some energy consequences in the form of blocks, etc. (I will talk about this in more detail later) and, naturally, disconnect from the egregor of alcoholism."
01:46 Introduction of participants.
Ivan: Hello, dear friends. My name is Ivan Sidin, I'm from Minsk, Belarus. I am a physicist, radiophysicist, metaphysician (I have been doing metaphysics for 15 years). And I started these pursuits because I simply became very interested. From one article I learned that in principle one can be cured of alcoholism through spirituality.
I had many alcoholic acquaintances, and this topic became so interesting to me that I began to study it intensively from a physical point of view. That is, how one can be cured through spirituality.
For me then, the very concept of "spirituality" was something abstract. I began to work slowly in this direction, studying it all, and over about 3–4 years the foundations were laid. Then it all gradually "took off."
Around 2012 I started this work and completed it only in 2020. The work was initially called "Treatment of Alcoholism," but later it was expanded to "Treatment of Addictions." Namely spirituality—that is, how to get rid of addiction without any medications.
Then I considered this work complete, and since I was already dealing with issues of spirituality, let's say, from the point of view of a metaphysician, I went fully into metaphysics, and then I began to deal with more general questions of spirituality, questions of healing, self-healing, which I continue to do to this day.
I believe that I did not accidentally come across Irina Podzorova's website—I am generally directed to such things; such information is dropped onto my computer, or rather I come across it. I am being "led" here, I clearly track this.
And so they "gave" me Irina's website, and I really liked it. Well done, you did a wonderful job, a good, excellent topic. Then quite recently I learned that you have a branch here in Minsk. I've already met all the girls—we have only women there.
And this is a wonderful topic, of course, this topic is very timely, given the processes taking place on Earth, given what I do. I think it is a super-necessity. This project, I believe, has a very great future.
We have already held a special conference on a topic called "Energy-Information Technologies," where all these issues were considered—psychological practices, energy practices, questions of spirituality. The literature I have written so far has only dealt with alcoholism. Three books have been published. Now, however, we need to deal with deeper questions.
Irina: What is our topic today?
Ivan: Spirituality, urges, and addictions.
Irina: Alright. So, hello dear friends. My name is Irina Podzorova, I am a contactee with extraterrestrial civilizations. And on the topic of addictions, I decided to invite a biologist, a psychologist who studied this topic, from the planet Esler—my curator Midgascaus. He has studied our medicine, our psychology, our human energy fields, and biology, that is, the biochemical process in the human body.
So he greets you.
(Midgascaus) I heard what you said. I thank you for these kind words addressed to Cassiopeia. We, specialists of the Interstellar Union, also strongly support this Project, because we believe that through it there will be spiritual benefit for all inhabitants of Earth who wish to touch these knowledge.
07:17 The spiritual nature of alcoholism.
Ivan: First question: is alcoholism as a disease for the majority of patients a lesson in this incarnation, the main lesson, or an unforeseen, random event? In general, I understand that we have few random events, or almost none.
Irina (Midgascaus): No, it is not a random event, but neither is it something specially created in the Spiritual world. It is a choice of the Soul, which becomes its lesson—that is, the choice of the incarnated part (the person). They do not plan this when they incarnate, because it delays spiritual growth.
Ivan: Yes, undoubtedly it delays spiritual growth, to the point that not only delays—I believe it lowers the spiritual level, especially with prolonged use.
Irina: I understood him.
(Midgascaus) Energy, time, and health are spent on the consumption of certain substances, and therefore they do not spend these resources on fulfilling their life's task. That is, they have few resources left.
Every incarnated Soul, every person on Earth, has their own tasks of incarnation, by completing which they will receive their spiritual lessons—that is, what they have assigned themselves to go through. Everyone has them.
If a person is distracted from these tasks by something material—that is, they engage in something material and direct not part of their resources to it (in order to live and develop in the material world, to support the spiritual principle), but the majority of their energy, financial, bodily, physical resources—then they lack resources, time, and everything else I mentioned for solving their karmic tasks, for solving the tasks of incarnation, for transitioning to another level.
If we consider alcohol as matter, it is a certain material substance. That is, alcoholism in this case—how to put it more simply—is a kind of direction of the Spirit's energy, its attention, toward this kind of matter. That is, it is a kind of materialism, when a person spends their resources on this egregor, because alcoholism has its own egregor. And this, of course, makes them physically ill and socially inactive—not just inactive, but excluded from the life of society.
And plus, as I already said, it does not allow them, or at least greatly hinders them, from working on their tasks of incarnation, which they have from birth, which their Higher Self has invested in them. Because there are tasks for developing certain spiritual qualities.
That is, the tasks of incarnation of each Soul are not material. Material tasks are for the development of the body, and for the development of the Soul—spiritual tasks, for which they came here, depending on what level they want to reach in the Spiritual world. And there they have a plan of how to achieve this, what to work on in themselves.
They work through various life lessons—work, achieving a profession, creating a family, inclusion in religious egregors. There are different tools, different ways of working through these tasks. And alcoholism as a kind of materialism, as I already said, is a distraction from spiritual development, and this is in addition to what I said about harm to the physical body and to society.
Ivan: Yes, I understand. Of course, this is unexpected for me. In general, this topic of my work was discussed on many levels. And that alcoholism is sent as a test, and its working through is a kind of life lesson, was recognized as indisputable. And what you are saying now somewhat changes the whole worldview.
Irina (Midgascaus): You see, the point is that the Soul has freedom to choose its path: either to fulfill its tasks of incarnation or not—that is, either to raise its level or to lower it, let's just say it that way. Of course, all Souls, when they are still in the Spiritual world, hope that they will complete this path to the end, that they will come to the Light, come to God, in all His various forms that are available to them in this world.
Of course, there are probabilities—when the Spirit is still in the Spiritual world and chooses its incarnation, it views the lines of the Time Ribbon and examines the probabilities of one or another destiny, so to speak. But these are only probabilities; they are realized upon incarnation or not realized (depending on choice).
There are, of course, some circumstances of incarnation where there are lessons related to alcohol. For example, being born into a family where there are alcoholic parents. But even this does not mean that this Spirit chose to become one as well. They chose to come precisely to these Souls (through them into the world) most often to give them a lesson in Love, so that they would care for them and embark on the path of spiritual development. But this does not mean they chose this experience, that they sat down in the Spiritual world and said: "Let me go and become an alcoholic." No one is interested in that there.
Ivan: Yes, I agree with your words.
But, firstly, they end up, let's say, in a family of alcoholics. This is, let's say, society. They come with their genetics. We now know all the groups of genes responsible for drunkenness, responsible for alcoholism, and responsible for binge alcoholism.
And these groups of genes—if they were not present, alcoholism would not occur. That is, it is as if programmed: ending up in a family (in society)—that's one; the presence of these defective genes, well not defective, but as such—that's already two factors that cause a certain predisposition to this disease.
Irina (Midgascaus): Neither of these determines the Spirit in any way. They are merely circumstances of incarnation. Genes are part of the body, and the Spirit can always control the body—if it chooses the path of changing its genetic programs, it can always achieve this.
Ivan: You see, Mid, but such alcoholics make up seven to ten percent of the population, at least in Slavic countries—meaning Russia, Belarus, Scandinavian countries, especially the northern ones. 7–10% is a very large number.
Irina (Midgascaus): 70% of what?
Ivan: No, 7, hyphen, 10 percent of the population are alcoholics. And if we also take dependents, others, etc., then it's a lot.
Irina (Midgascaus): You see what a number. And this just proves that no one chooses this themselves; it's simply that such a choice has been made here, since alcohol-containing beverages on Earth are sold absolutely freely in the vast majority of countries. There are no restrictions, no preventive measures like those that exist on planets that have recently joined the Interstellar Union, and whose inhabitants still retain the habit of changing their consciousness by some chemical methods.
According to the law of the Interstellar Union, such substances of a psychoactive spectrum must be sold to consumers only together with antidotes, which return the cellular metabolism of the humanoid who consumed the substance to the previous level it was at before consumption.
Your civilization does not have this, so people with psychological and spiritual problems (for me it's one thing, for you it's somewhat different) who try to solve them for themselves with alcohol, they break their cellular biochemical mechanism through constant alcohol consumption and then fall into physical-type addiction.
Ivan: Yes, I have (I passed it on to Irina) my own list of works, and there is my article "Alcoholism is Incurable." Yes, indeed, we also have state policy—that is, it is accepted as a mindset, and for a long time now. Is alcoholism curable or incurable? It is recognized as incurable, and one of the reasons for the "incurability" of this alcoholism is, of course, state policy.
But there are some countries that approach this issue strictly, for example, Sweden, Finland as well, and at the same time the percentage of alcoholics there also remains quite high. This relates to predisposition: among the peoples of northern countries, this process of addiction to alcohol—alcohol tolerance—sets in very quickly.
Irina (Midgascaus): I understand, you—meaning Earthlings in general, Earthly scientists who deal with this issue—are simply looking in the wrong place. You seek problems in brain damage, in cell damage, DNA, enzyme systems. No, you are looking in the wrong place. That's not it. You, all Earthly scientists whose opinions I have studied, overlook something else when studying various addictions.
There are non-chemical addictions, but they are still addictions. There is even addiction to a person, to a certain state, etc. That is, when studying these addictions, for some reason Earthly scientists look past the main cause. They look at the body, which is merely a carrier for the spiritual entity.
It is the Spirit, the immortal, eternal Spirit—more precisely, its part—the Soul, which is the incarnated part, 30% of the Spirit—that makes this choice for certain reasons (in its energy structure). And it is this choice that entails damage to the body at the level of the enzyme system, at the level of the genetic system, at the level of the central nervous system, the structure of brain neurons, etc. These are all merely consequences.
If you do not work with the cause, you cannot remove the consequence—that is, with your approaches to alcoholism, it is indeed incurable. It is not a physical disease; it is incurable by physical methods, including complete abstinence from alcohol. You certainly know well that an alcoholic who has completely abstained from alcohol but retained the same beliefs and patterns is still an alcoholic, just temporarily in remission. You know this, don't you?
Ivan: Yes, undoubtedly, this is an axiom.
22:23 Spiritual paths of healing from alcoholism.
Irina (Midgascaus): An alcoholic is not a state of the body, it is a state of consciousness, it is a state of Spirit, it is an involvement in a certain egregor. Regardless of whether ethyl alcohol is entering the alcoholic's body or not, they remain an alcoholic until they change their thinking patterns. Restructure them, remove some energy consequences in the form of blocks, etc. (I will talk about this in more detail later) and, naturally, disconnect from the egregor of alcoholism.
Accordingly, as soon as they do this, they cease to be an alcoholic and are cured. Even if they consume alcohol in the future purely according to tradition, as most non-alcoholic Earthlings do, there will be no consequences for them. And this is precisely the criterion for healing from this disease.
Ivan: Yes, as a metaphysician, I fully agree with this assertion. That is precisely why I dealt with the question of human spirituality and methods. I don't know, you probably haven't read my work, have you? Is he laughing?
Irina: He's just smiling.
(Midgascaus) I studied Earthly scientists, not you specifically, but those who say that it's all about the body and try to treat the body somehow.
Ivan: No, Mid, then please try. I don't know how you can read it. I approach it from a completely different side.
Irina (Midgascaus): I can through Irina, if she reads and calls upon me.
Yes, just send it to me.
Ivan: My work is with Irina.
Irina: No, send it to me again in Telegram where I wrote to you, and I'll read it.
Ivan: Okay.
Yes, I approach this issue differently. My work is called "Spirituality in the Treatment of Addiction." I do not approach it from the point of view of treating the body; the body is only at the first stage. And I also consider the issue of treatment using the example of Alcoholics Anonymous—they have a purely spiritual program. They don't use any pills or anything, and healing happens there both easily and with difficulty, but only through spiritual methods.
Irina (Midgascaus): As with any addiction, the criterion of being healed (that is, whether a person has truly healed or is in remission) is, as I already said, the further behavior of that person. If an alcoholic has healed, they will move into the category of non-alcoholics, which means their attitude toward alcohol as a way of solving their problems will change. In the past, alcohol was a mindset for them—they saw "good," "Light," "the goal of life" in it; without alcohol, they needed nothing.
When someone tried to persuade them not to consume alcohol, they would go into psychological defense and begin to show aggression as a way of protecting their line of behavior, their inner "Light" which they saw in this substance, this matter. As I already said, this is a kind of materialism.
That is, this is a purely spiritual problem. At that moment, the mindsets that exist in a person's mental field manifest through their brain in the form of behavior—an attraction to alcohol. And here, as with any spiritual problem, the first thing necessary for healing—that is, for getting rid of this spiritual problem—is the person's rethinking of their problem.
First, acknowledgment that it exists at all. And the desire to change—the so-called metanoia—this is a word that was used by Jesus Christ and the apostles in the 1st century AD, that is, 2000 years ago. In Russian, this word was translated as "repentance"—this is a figurative translation. I will now give you a translation closer to its true meaning: metanoia means "a change of mind." In this case, by the word "mind," mindsets were meant. So, until this happens, no persuasion, no bodily cleansing, no coding in the form of fears, etc., will change the situation for long.
Even if they do not consume alcohol out of shame or fear of death, they will simply develop depression and begin to replace it with something else. They will not be happy, they will not be fully walking toward God, they will not be fully walking toward the Light, because they have not learned to solve those issues that alcohol solved for them (even if only in their illusory representation).
I want to say right at the beginning of our conversation that their illusory idea of the "good" role of alcohol in their life is completely real for them.
Accordingly, in order to replace this reality for them with something else—with a reality where there is no alcohol or it exists but occupies its proper place as an ordinary product, without dependence—alcohol must be removed from the category of sacred substances. Substances that bring them something "spiritual" in their perception (effect) into the category of simple material substances, products, so to speak, that can give some effect. For example, some products are tasty, giving pleasure.
Nevertheless, this pleasure is not worth spending one's entire life, all one's resources on it, and losing one's job, family, etc. Do you understand what I'm saying?
Ivan: Yes, I understand what this is about, in principle, since I have dealt with this issue very deeply.
Irina: I understand too, but he's speaking too complicatedly somehow, I don't even know.
Ivan: No, he's speaking from his point of view. It's absolutely clear to me. Indeed, for an alcoholic, alcohol is a "spiritual god," and they are ready to pray to it, not just pray.
The thing is that not only for an alcoholic, but on Earth generally, alcohol solves many issues. And by the way, even I, having dealt with this issue for many years, also believe that if there were no alcohol on Earth, there would be many more other types of patients (I mean psychiatric, neurological). The point is that alcohol solves certain issues on the psychological level, on the mental level; it solves many issues on the social level. It really does solve them.
Irina (Midgascaus): Once people start solving these issues without various simulators and tranquilizers, and honestly look into their Souls and are honest with themselves, talk to each other, and solve their interpersonal communication problems and self-realization problems, so to speak, without any such "crutches," then alcohol will become only what it should have been according to God's law—one of the traditions, that is, a means of expressing joy.
If we take the word "alcohol," for the spiritual teachings of Earth (ancient ones), almost always beverages containing alcohol were a symbol of joy. That is why they were consumed at holidays, various commemorative events, etc. You can find many mentions of such traditions in the history of Earth, in the history of different countries, from the most ancient times.
As I already said, it is a product that gives pleasure. Yes, that is so, but you know many other products that give pleasure. And they occupy their rightful place in your lives. Yes, they give pleasure, from time to time you can enjoy them. But if you, for example, love some food (it's tasty to you), it would be strange for you to spend your entire salary on that food, quit your job, and just sit and eat it. Right?
Ivan: Mid, I don't quite agree. You see, when we talk about "crutches," yes indeed, alcohol plays the role of crutches here—when something is wrong in other areas, a person uses "crutches" and becomes...
At least they don't solve the issues, but they kind of run away from them, relieve nervous tension, let's say in this case. Because alcohol specifically disinhibits the nerve centers.
Why do I say that alcohol solves many issues? Alcohol, first of all, through its biochemistry at the psycho-level, disinhibits nerve centers, and a person begins to feel more free. And they are not even an alcoholic. After all, they become an alcoholic after 8–10 years of active drinking, eventually.
Irina: Ivan, I think you are now simply saying the same thing in his words and at the same time in your own words. You are repeating what he said—that if people solved these issues without it, it wouldn't be needed (in that sense). If they don't want to solve them, that's of course another matter. They don't want to or can't—maybe they weren't taught to solve these problems.
(Midgascaus): I know that in your schools, in your educational institutions where children are taught how to interact with society, how to interact with themselves, they do not study the problems of the psychology of the Spirit, they do not study the problems of interaction of instincts, feelings, desires, and all other parts of the Soul.
Therefore, of course, a person will have nervous tension if some stress occurs, and they don't know where it came from or what to do about it. They want to relieve this state. But here again the question is that stress itself is an adaptive, responsive reaction of a person to changed circumstances.
And the energy that is released at the moment of stress: aggression, anger, sadness, despondency, or something else—has a protective character, and plus, depending on the situation, gradually leads a person to the thought of needing to either adapt to the situation or adapt the situation to themselves, depending on what kind of situation it is.
And alcohol is a "quick solution" to feel "okay," deceiving the brain, deceiving the nervous system into thinking "nothing is happening," "everything is fine." And if a person gets used to this system, if alcohol becomes a panacea for their soul wounds, which they actually came here to heal and not to cover up with some "beautiful curtain," then, by appropriately emerging from the illusion of their perception, the person will be healed of this disease.
But first they must change their consciousness—that is, as was already said, a change of mind, a change of consciousness, bringing consciousness to a new level. And I have seen such people for whom alcoholism, the experience of alcoholism they went through, as I said, by their own choice, became positive in the sense that thanks to it they came to know the value of life.
When they found themselves on the verge of social rejection by society, on the verge of physical death from alcohol damage, etc., then they realized that this life—this life in this body—is one. Not the life of the Soul in general, but life in this body. And thanks to this understanding, they came out of this state and are accordingly grateful for this experience, because without it they might not have come to realize the value of their life in this body in this world here and now.
Of course, this is people's choice, but I would not wish such a bitter experience for you as Earthlings. After all, you can go through some of your life tasks and lessons using the examples of other people.
You tell children (shows an electrical outlet) that it's not necessary to put nails into an outlet to understand that there's electricity there. That's also experience. But you don't want such experience for children, do you? You feel compassion for them. If you didn't, you would give them nails and say: "Well, try it, do the experiment, since you want to so much."
Of course, it might even be easier for you to say that. But you have a loving heart that tells you that you need to teach, to pass on your experience to a child who came with erased memory, with a "clean slate," a pure personality into this world to gain new experience. And they don't yet know what it is. But you do.
Likewise, we (gestures), representatives of the Interstellar Union, tell you that the experience of materialism, idolatry, when something in the heart becomes an "idol," takes the place of God, leads away from the true God, leads away from the path of Light, and plunges into an abyss of suffering: whether it be alcohol, whether it be drugs, whether it be any other action that a person worships. What does worship mean? Spending a great deal of time, strength, energy, and money on it instead of developing spiritually.
Ivan: I see, okay.
41:37 Blocks and mindsets in alcoholics.
Ivan: Next question: what blocks, on what levels—mental, astral, etheric—are inherent to an alcoholic? If we're talking about changing consciousness, then primarily, of course, on the mental level.
Irina (Midgascaus): On the mental level, we call them not "blocks," but "beliefs"—I already spoke about them. The belief that exists in the mental field of an alcoholic is the belief in alcohol's power to change their life for the better. They take this as a support, as help in their life.
If this belief is in them, then it is already the belief of an alcoholic, because it leads to behavior that realizes this mindset. But if it's "help," as the person thinks, then they will seek this help, will seek the state of intoxication as a state that helps them feel different.
As for blocks, any blocks on any subject in any chakras can lead to such mindsets, or they may not. There are many people with blocks, so to speak, who do not have alcoholism—they simply lack the mindset that alcohol will solve their problems.
Then you might ask, where do these mindsets come from? Most often, of course, from the environment where the person lives. They may take them from parents, in the form of upbringing, from people around them, from friends, etc. That is, mindsets are formed in which the person believes.
Why do they believe in this, make such a choice? Because at that moment in time they have no alternative. To feel better, they would need to remove these blocks, they would need to go toward the Light, etc.
This is not relevant to them. Either they don't believe in it at all, or they believe in it but don't want to spend their time on it, or they believe in it but are not ready to acknowledge that they have a problem. They have been accustomed since childhood; such a habit forms in their heart as a desire to shift circumstances and responsibility for their condition onto other people.
This habit, this feeling of irresponsibility, infantilism, etc., contributes to the emergence of alcoholism and drug addiction, because a person does not take responsibility for themselves and at the same time considers themselves free, because they think: since they didn't take responsibility, they are free. But they do not become free, because the one who does not take responsibility for themselves falls captive either to their own negativity, their blocks, or to other people who will manage them through suggestion of various kinds of mindsets.
We see practically the same thing, for example, in the creation of an egregor of war, only there the mindsets are on a different theme—the theme of destroying another person's life, etc.—but the mechanism is the same.
Humans have five instincts, one of which is called "herd instinct." Thanks to it, a person has a very strong desire to imitate the group of people to which they belong or want to belong.
In order to overcome this instinct within oneself, it is necessary to always be in high vibrations, always communicate with one's Higher Self, with one's Light, and, of course, solve one's psychological and spiritual problems by the methods by which they can be solved. And if these are spiritual problems, they can only be resolved by spiritual methods, but in no way by alcohol, drugs, neuroleptics, antidepressants, or tranquilizers. These are all surrogates of spiritual development.
Ivan: Yes, Mid, thank you. I agree with you, of course. But what you say—even to our ordinary people, non-alcoholics, you know, it's difficult to convey, let alone to alcoholics or drug addicts or gamblers.
You see, when we talk about alcoholism, that is, about chemical addictions, it's a little more understandable that the disease has formed at the level of the biological body. Our scientists have already established that against the background of prolonged alcohol consumption, a substance called tetrahydropapaveroline forms in the cortex of an alcoholic. That is, dopamine mixed with our biochemistry gives this substance, and it is precisely this that causes craving at the biological level.
Therefore, it is believed that even if we remove this problem on the spiritual level—that is, the person doesn't drink, they have no craving for it—as soon as they take even a hundred grams of alcohol, all these processes are immediately activated in their brain and a powerful craving appears. They relapse, as if they hadn't drunk for 10 years. The substance is called "tetrahydropapaveroline."
Irina (Midgascaus): The human Spirit can work with any desire, as I already said, just as with instincts (when the Spirit wishes, with any instinctive desire, any desire that arises in the body).
For example, let's take the desire for sexual union—this is also a powerful craving. Many say: "I can't handle it, and I'll die without it," etc. In fact, they can. There are many examples of people who experience this craving but, with the help of a certain state of consciousness, redirect this energy into another channel. Exactly the same with any craving—and by craving you just named the desire of this alcoholic who drank a small amount of alcohol (they developed a desire and thoughts to drink again).
If this alcoholic believes (again, there is a belief here): "If I'm drawn, I must drink, because I cannot resist this craving, I'm too weak"—this is also a belief. If it is removed from the mental field, then even when this thought appears: "Drink more," and a desire like thirst appears—it's very similar to thirst—and thoughts: "Drink, you need it" (all this appears together), if this person does not have the belief "any desire of mine must be immediately fulfilled" (this is also a certain mindset), then they will not act on it.
They will simply say to themselves: "If I am Spirit, and this is my body, I myself decide what to put into it. And no thoughts will force me to do this." And you know, they really won't force them.
You see, no thought can control their body without their consent. But for this they must, first, believe that they are stronger than all their desires, that they are their master, not a slave. You have the expression "slave of one's desires." Have you heard of it?
Ivan: Yes.
Irina (Midgascaus): This figurative "slave of one's desires," any desires. That is, as soon as a desire arises, they immediately obey it, saying: "What, I want it! I can't handle it." Such a mindset. It usually forms in childhood, during upbringing.
Accordingly, you also have the concept "man is the master of his desires." That is, some craving appears, some very strong desire, aspiration arises, but with their mind, their thinking, they decide whether to realize it or not.
That is, they are above their desires; they manage them. They choose: I'll fulfill this desire, I'll postpone that desire.
Shows like a person driving a car can either turn the steering wheel or let go and say: "Take me wherever you want."
Or as the ancient spiritual teachers of humanity gave such an example, when there were no cars—perhaps more understandable for you—a rider on a horse or a cart. Their horse is very strong (it carries them)—this is the image of the energy of desires.
Desire is energy, it is their will (that is, desire generates the energy of will), it is their driving force. And there sits a rider, seemingly so small, who can't handle this horse at all. But nevertheless, they turn its head to the other side, and it already looks in the other direction and turns itself.
And if they let go and say: "I can't control it, take me wherever you want," they will go wherever the horse takes them—into the abyss, into the abyss, please. This image is clearer.
So with alcohol—if a person drinks and their consciousness is already that of a non-alcoholic, they will react to this craving as a non-alcoholic, that is, with the mindset (conditionally): "So what, I felt like it? Is there nothing else you want more?" Do you understand what I'm saying?
Ivan: Yes, Mid, I understand.
54:17 Will as the energy of Spirit, and mindset.
Ivan: But it seems to me that you don't quite understand what craving is—that craving is precisely, I believe, because of this. Here's a question I have: is will an energetic aspect in the structure of the Spirit—that's what we started with? Am I right?
Irina: Yes.
Ivan: So this aspect is lacking in their consciousness. This is what craving is—that it, like this horse, pulls them where it wants. They can't control it.
Irina (Midgascaus): They can. There is will in them. They simply directed it toward realizing their desire. If they direct it to the other side, it won't be realized. The proof of this is the following fact. Any alcoholic, whatever they may be. If they objectively cannot continue consuming alcohol (no funds, no opportunity), no matter how strong the craving, nothing happens to them.
On the physical level, they understand anyway: "I want to, but if it's impossible now, I can want as much as I want, as they say." And exactly the same way, if they don't set a mindset for themselves, after consuming small doses of alcohol, craving and the desire to drink more will appear. But if a person already has a mindset in place, this is impossible. Why? Because I, as Spirit, said: "No, impossible, cannot. This much is possible (quantity), but this much cannot. And I said this as the master of the body."
If this mindset is in the mental field, and not just there but the person believes in it (faith is needed here), then this desire will arise, but encountering this mindset, it will simply go out.
Imagine you light a big torch, it burns. You carry it, and suddenly there's a wall of snow in front of you. You try to pass through this wall, and the torch, when you stick it into the snow, goes out. But here, to recognize this ability of the Spirit to act this way, you need to understand how choice is generally formed.
57:32 Formation of choice.
Irina: After all, any person, even a non-alcoholic, has many desires in their heart. And not all of them are realized. So at what stage does the choice occur that this desire should be realized now, and that one later or never? At the stage of that part of the Soul called "mind."
The mind has three abilities—thinking, imagination, and memory. So it chooses between desires, chooses which desire to direct the energy of will toward for realization—that is precisely thinking (part of the mind). The presence of such a structure is important.
This is one of the differences between rational immortal Spirits and natural animal souls, which lack thinking. All animals have an instinctive mind, created by plasmoids. But such a structure as thinking—the ability to choose and moreover to suppress some desires, postpone some and prioritize others—is absent.
That is precisely why an animal is devoid of karma. Since an animal lacks choice, it acts according to instinctive programs, choosing between them. The instinctive mind itself chooses (without thinking). This happens automatically, like a computer program. It can be very complex, yes. Well, there are also very complex computer programs that control even airplane flights, spaceships, etc. The animal soul acts exactly the same way, but it is made not of metal and plastic, but of etheric energies.
Accordingly, the Spirit is born of God. The Spirit of an alcoholic, a drug addict is also born of God and therefore is potentially free. The Spirit only needs to believe this and want to realize this freedom, and it will instantly be freed from all constraining limitations.
Thank you. What do you say?
Ivan: Still, the question was posed somewhat differently. Can or cannot—you know, Mid, they can't always.
Irina (Midgascaus): Always. If they believe in it, they can always.
Ivan: If they only believe.
1:00:59 Priorities and healing from alcoholism.
Ivan: So, the question was asked this way: how to strengthen the aspect of will in the structure of the Spirit?
Irina (Midgascaus): It is simply redirected.
Ivan: It needs to be trained, through practices.
Irina (Midgascaus): Here it's not will that needs to be trained, but will needs to be redirected from one object to another. And for this, a person first needs to set priorities.
If they want to quit drinking alcohol or drink it moderately, to move to a more adequate, so to speak, social position regarding this substance. If this is truly their choice, and not, for example, the choice of their relatives or friends—to redirect will from the desire to obtain and consume alcohol.
After all, alcoholics also spend willpower on obtaining and consuming it; they simply direct it toward these actions. Imagine how much willpower is needed to obtain alcohol when you don't have it and have no money? They activate it and consume. Accordingly, they have great, enormous willpower.
If they, using this willpower, redirect it to another object, they will believe in themselves, believe that they came into this world for a higher purpose than to try all the alcoholic beverages.
That is, they need to set a priority for themselves in that any addiction: whether to tobacco, alcohol, drugs, or anything else—if a person decides to leave this addiction, the first question they need to ask themselves is: "Do I really want this?" If the answer is "Of course," the next question should be: "And why do I need this? That is, if I quit this, what will I direct my energy toward, what will be my goal?" This is called setting priorities. What is the purpose of quitting? Do you understand what I'm saying?
Ivan: Yes, I understand.
Irina (Midgascaus): There. If you have, as you said, alcoholic acquaintances who want to quit drinking, you can ask them: "Why do you want to quit? What is your goal? What will you do when you give this up? What will you occupy yourself with?" And listen to the answer, how they define these priorities. And no one can define them for them, instead of them. Why? Because the Spirit is free. No one will prevent them from realizing their free choice. That they lower their level is their right.
Ivan: Your assertions, or let's say your mindsets about alcoholism, are valid, most likely, on Esler. But in our harsh Earthly conditions, it's more complicated.
You say I have alcoholic acquaintances? Yes, to understand the mechanisms that lead an alcoholic to sobriety, I literally attended meetings for four years where all these issues are worked through.
It's all so difficult—when a person already acknowledges that they are an alcoholic (the first step), when they consciously decide to quit drinking, etc., when they begin to work according to a special spiritual program that is supposed to change their consciousness. Therefore, I know such people (any group of them)—I published a reference book.
Irina: Then I don't understand—if these answers are applicable on Esler and not on Earth, then what kind of conversation can there be with Midgascaus at all, and what questions can be asked of him?
Ivan: No, it's just how it all is on Earth. We follow our own path, and you have gone much further in your development.
Irina: He already clearly said that no one can do this instead of the alcoholic. No one: neither I nor you. If they don't want to set another goal for themselves and direct their will toward it, no groups, no churches, no one will do this instead of them. This is their inner work.
1:06:48 Midgascaus on steps to help Earthlings with addictions.
Ivan: Among our scientists and psychotherapists, there is a clear concept that there is secondary craving and primary craving. That is, secondary craving is when a person drank and drank, then quit, but can still relapse. There are chemical drugs that literally remove this craving, and a person can not drink for some time (a week or two) and accordingly enters a state of sobriety, until some external factor pulls them out of this state.
Irina (Midgascaus): Until they remove the bottle of alcohol from the internal throne of their heart (where God should be sitting), none of this will work. Do you understand this? These are the illusions of your scientists who think it's all about craving.
Alright, I'll ask my question: if you destroy this craving with special medicines, firstly, how will you teach a person to work with this craving when there are no medicines left, but the craving remains? And secondly, it depends on which drugs you use to remove the craving. At the beginning of the 20th century, for example, craving for alcohol was removed with heroin. It was effective, by the way.
Ivan: Secondary craving is removed with diazepam.
Irina (Midgascaus): I'm saying it was effective, by the way. What do you think of this method?
Ivan: It caused another addiction.
Irina (Midgascaus): And why? If you take a person completely without any problems and without mindsets that substances can solve them (give them any substance), they might take it out of curiosity, try it, or according to tradition, and that's it, the story ends there.
If the story doesn't end there, and the person realizes they want to continue using it, this is already a sign that this person has problems, blocks, and those mindsets. And to help them, first, you need to explain this to them in language they understand—without using any complex psychological and esoteric terms that will only cause boredom and unwillingness to talk about this topic.
Ivan: Yes, there can be rejection.
Irina (Midgascaus): "This is boring to me, I don't need this, I'm not interested in this, I don't believe in it at all." Explain to them in understandable language, first, that they themselves created this problem—in the body, in the Soul, etc. They created it themselves with their own hands, their own will, their own desires.
And second—say: "Since you created it yourself, you can remove it yourself. Why? Because you are the master of your life. You decided to make your life exactly like this. You succeeded in destroying everything in your life, since you wanted that, didn't you? It worked. Well done, you've gone through this experience. And now, if you want, you can create everything again in your life, and the future will be better than before (already with your new experience). Everything is in your hands." Explain to them at this stage in these terms.
If they believe that this is possible, consider—well, not half—a quarter of the work done.
The next stage—if they say: "Yes, I believe I can change it," ask the question I mentioned: "Do you really want to quit drinking alcohol? Either you want to quit completely, or you want to drink moderately, or do you want to leave it at the same level?" If they say: "I want to quit, I want moderately, etc.," ask: "Do you want this or do your relatives want this?" so that it's not "for their sake."
Ivan: That's clear.
Irina (Midgascaus): Because if they quit drinking for someone else's sake, resentment will grow in their Soul that they sacrificed their "most precious substance in the world" for them. Why should they sacrifice? This resentment will grow like steam in a steam boiler until it explodes, especially when a person doesn't know how to work with their emotions. You aren't taught to keep an emotion diary.
I'm not giving advice for Esler now; on my planet I would give different advice—keeping an emotion diary, working with the egregor, etc. I'm giving simple advice for your planet, where such concepts don't exist. But working with oneself is still necessary, and not with pills or injections. First and foremost, one must work with the Soul. And the person themselves will have to do this.
Yes, they can be helped, but the main work must be done by them. Why must? Because if they are interested in getting out of this state, they will work on it; if not, all the work will simply be in vain. It's just a temporary remission before a new binge.
Why does a new binge happen, even though the drunk person repented, swore: "I'll never touch this again in my life"? Because the more time passes since the binge, the more small stresses accumulate that they don't know how to solve otherwise. They simply feel very bad in their Soul, very bad, and the "elixir of life," so to speak, to which they have already "worn a path," arises in their consciousness—it's familiar to them.
And even if they scold themselves: "I'm weak, I'm this and that," they will still consume and enter the next binge. If they drink, after the first glass they will think: "Well, I'm weak," and they will even scold themselves for it, and immediately say to themselves: "Well, since I'm weak and drank anyway, why stop? I can't handle it anyway. Now I might as well continue."
And based on this, they will pump their body with alcohol until either their financial resources run out, or their physical resources (liver, kidneys, etc.) are so depleted that they get poisoning with symptoms of psychosis.
Ivan: According to the theory of our scientists (and I also adhere to it), it is precisely the lack of dopamine that pushes a person to return to alcohol. In the process of prolonged alcohol consumption, the body stops producing dopamine on its own.
Irina (Midgascaus): Nothing in your body is produced on its own. You simply obscure your picture of the world with this materialistic mindset; you think the brain decided to release something on its own. No. If you don't see the dependence of dopamine levels on a person's certain spiritual state, study psychosomatics at least—it speaks about this. In passing, but it speaks. Psychosomatics is the influence of thoughts, feelings, beliefs on the physical body: on its nervous, hormonal, immune, digestive systems, etc.
In your body, everything affects everything. What does dopamine level mean? If you don't even have the knowledge that it depends on your mood and your level of life satisfaction—is this news for your science? I don't think so.
Do you think it only brought dopamine from Mars and poured it into your crown? No. However much the Soul decided, however many vibrations it directed to the etheric matrix of the brain, that much the etheric matrix of the brain stimulated neurons to release and not only to release but also to capture this thing with dopamine receptors. What's complicated about that? It's all simple.
1:17:01 Earthly science and the Soul.
Ivan: Our science so far does not touch the Soul; for science, the Soul exists only in an everyday sense.
Irina (Midgascaus): If it didn't touch it, you wouldn't have the science of psychology. Do you know how this word is translated? In Greek, the word "psyche" means Soul, the immortal Soul, "logos" means science. If for your science, as you say, the Soul does not exist, then you have a whole branch of science about a non-existent subject, as you believe?
Ivan: In our view, the psyche is not considered a state of the Soul, but simply as some kind of energy, as simply some emotional state of the organism.
Irina (Midgascaus): You said that your science does not consider the Soul. Then for what reason do you have a science about the Soul? There is also a science about the healing of the Soul—the word "therapeo" in Greek means treatment, healing. We combine two words, "psyche" and "therapeo." What do we get?
Ivan: Psychotherapy.
Irina (Midgascaus): Is there no such science either?
Ivan: There is such a science.
Irina (Midgascaus): So you have a science about the healing of the Soul, but the Soul itself does not exist in science? How can this be understood?
Ivan: Psychotherapy exists; it is psychotherapy that deals at the first, or rather second, stage of alcoholism treatment.
Irina (Midgascaus): But what do they call "psyche" then?
Ivan: I don't know; I haven't dealt with psychotherapy.
Irina (Midgascaus): Since you dealt with the problems of alcoholism, you certainly know the definition of the word "psyche." You can compare it with the definition of the word "Soul"—it's all there. Or are you simply confused that "psyche" is in Greek and "Soul" is in Russian? Do different languages confuse you, can you not see the same meaning because the languages are different?
Ivan: The thing is, when I started writing in my work about Spirit, about Soul, about prayers, science immediately rejected it, saying: "No, this is not about us. We have nothing to do with God."
Irina (Midgascaus): There is also a science about God, but it's not called psychology. God in Greek—there is a word that is denoted as "theos." If you combine the words "theos" and "logos," what word do you get?
Ivan: "Theos" and "logos"? Theology.
Irina (Midgascaus): Correct, this is the science of God.
Ivan: Yes, theology is the science of God. This is dealt with by religion. And of course, modern science also does not accept religion as such.
Irina (Midgascaus): We are now not talking about the acceptance of individual people, but about the fact that such sciences exist. As for acceptance or non-acceptance—it happens that religious figures do not accept science. I've seen this. Have you seen it?
Ivan: Yes, of course.
Irina (Midgascaus): So they have this mutual non-acceptance—a scientist does not accept religion, a religious figure does not accept science, but sometimes both accept everything perfectly. This already depends on the breadth of thinking, the expanded thinking of a particular person.
One can contain everything in themselves and look at everything from the position of multidimensional consciousness, while another, less conscious, lives by the postulates of dual consciousness—the postulates of dual consciousness.
But a person who is already conscious, whether a scientist or a religious figure, and sometimes a scientist and a religious figure are combined in one person (they engage in both science and religion)—such things also happen...
Ivan: No, it happens that a person is engaged in science and is religious. But that they would be engaged in both science and theology—I haven't heard of that. They are opposed to each other.
Irina (Midgascaus): If we take an example that will be understandable to you, for instance, Isaac Newton—he has purely physical works, on physics—with calculations, formulas, everything as you like—and he has purely theological works, and even occult ones. That is, on both theology and occultism.
If we take someone more well-known to you. There are many other people who engaged in both. If we take someone closer to your time (perhaps the Middle Ages confuses you)—Konstantin Tsiolkovsky, who had purely scientific works and purely esoteric ones, that is, directed at the theme of spirituality, which quite fit into the paradigm of cosmism, which is part of the New Age religion.
In this sense, it is possible to combine scientific and religious concepts in the mind of one person. I hope you don't understand religion as only one specific religion; there are many religious concepts in your world.
There are other examples as well. I just cited people well-known to you who wrote purely scientific works (what does "wrote" mean—they researched, spent their energy, their time, and wrote in scientific terms). At the same time, they researched, spent their time, and wrote in the terms of the religions they belonged to, their religious theological works. These examples exist, and there are quite many of them.
But of course, every person must choose for themselves how to relate to religion and science. I am now speaking generally that there is the science of psychology—about the Soul; psychotherapy—about the healing of the Soul; psychiatry ("atros," "iatros"—this is also a doctor, healer)—this is practically synonymous with psychotherapy.
If we look at the translation from Greek, "therapy" was more about healing. Including non-medical methods, various esoteric ones. For example, laying on of hands (healing by laying on of hands in the Bible was called by the word "therapy"—healing). "Iatros" on the other hand is more about treatment by physical, chemical methods. They didn't have pills—various herbs, powders, leeches, bloodletting—there were many different ideas; this was done by "iatroi"—doctors.
And therefore, by attaching the word "psycho" to "iatros," we get "psychiatry." A psychiatrist is a person who deals with the healing of the Soul. A psychotherapist deals with the healing of the Soul, so to speak, while a psychiatrist (in more serious cases) deals with its treatment. But still of the Soul. Because in your science, they didn't call it that they treat or heal the brain.
If they had called it "brain," they would have used the word "encephalo," for example. "Encephalology," how does that sound? "Encephalotherapy"? But in principle, yes, they used the word "Soul."
Ivan: We've moved a bit to more general questions.
Irina (Midgascaus): Because it's impossible to answer without this. You tell me that physical methods need to be used somehow. They can be used as auxiliary methods, but the main thing here is still the work of the Soul. You answered that your science does not recognize this. Then let it erase psychology from its scientific paradigms and classify it as esotericism, since it doesn't recognize the Soul. That would be a logical step.
Ivan: No, psychology works and is recognized, and in rehabilitation centers for the treatment of alcoholics, psychotherapeutic programs are mainly used, as far as I know, currently—a 28-day program.
1:26:45 Egregor and biological changes in the human body.
Ivan: Is it true that for those at meetings, under the influence of the egregor, due to the dominant nature of healthy oscillations according to the law of bioresonance, biological changes occur at the molecular level in the body that remove craving for alcohol?
That is, a "sobriety group" that works forms an egregor. When a group works, under the influence of this egregor, biological changes will occur according to the law of bioresonance, removing craving for alcohol?
Irina (Midgascaus): Yes, of course, an egregor can help with this. Naturally, religious egregors also do this, helping a person who comes into them to get rid of so-called passions, including, if we take Christianity, for example, there is the so-called passion of wine-drinking—which is alcoholism, scientifically.
And there too, the egregor helps—that is, the vibrations emitted by the egregor help to overcome craving if the person believes in it. It sort of directs additional energy to support—again, what? Their decision. The egregor does not make the decision for them; it merely supports them, "holds their hand," so to speak, while they still don't fully believe in themselves. But of course, this does not replace working on oneself.
I want to say now that if alcoholics change their attitude toward alcohol to that of non-alcoholics, everything will change. You know that there are people who consume alcohol, even quite often, but at the same time they lack symptoms of dependence? Such people exist.
Ivan: Yes, undoubtedly.
Irina (Midgascaus): By the way, this may not even mean they have no blocks. It speaks to their attitude, because their blocks, if they have them, may manifest in another area. They simply have different beliefs regarding this substance. That's all.
And they simply do not consider this substance as a possible "panacea for everything," "friend," "comforter," and "Holy Spirit" in one bottle, so to speak. They consider it simply as an ordinary substance, and that's it. They don't sacralize it in their consciousness, don't make it sacred.
1:29:19 Midgascaus on the alcoholic's first step toward healing.
Irina: So the first question is: "How to 'reach' an alcoholic so they want to change?" There is the image of Jesus standing at the "closed door" of the heart and knocking. He doesn't leave the door; He knocks, but they don't open to Him. So it is here. With what to "knock," what words can one try to "reach" a person? We do not advocate for a person to be indifferent to the fate of their loved ones who have fallen into this whirlpool of alcohol, into this swamp of low vibrations.
I call for a person who is nearby, with Love, without any condemnation, if they want to show their Love, to make an attempt to "reach" this person who has fallen into this state of alcoholism.
And try to tell them: "You are a beloved son of God (you are a beloved daughter of God). What did you come here for? What are your tasks? Your body is mortal, but your Spirit is immortal."
If you spend your body's life on tasting endless alcoholic beverages, and the rest of your body's life on obtaining them, then removing alcohol metabolism products from the body, and at the same time being completely incapable of work, unable to think clearly, you spend your life's time on this. This time is irretrievable.
This day, it will never return. You've spent it. So if you've decided. Of course, it's your decision—tell them—I respect it, I accept it, it's your right, but still think about it, do you really want this? Do you want to come to God after your body parts from your Soul and say: "Yes, Heavenly Father, You gave me life, and I spent it on this." That is, ask them this question.
Ivan: I see.
1:32:04 Vaccine against alcoholism.
Ivan: And here's a question. Probably this will be the last one. Currently, American scientists, according to the latest data (as far as I know, one of these reports was published just a few days ago), are working hard on creating a vaccine against alcoholism. That is, this vaccine can be applied to people who have a predisposition to developing alcoholism.
Predisposition is determined very simply. Do you consider it possible to create such a vaccine? In this case (the latest report), for example, it's about the kappa-opioid receptor, which is precisely responsible for the development of alcoholism and other addictions.
Irina (Midgascaus): In principle, this is possible. But if a person still does not solve their problems through the spiritual path I spoke about, and their path to alcohol is blocked, they will simply look for other methods. All this must be combined.
As I already said at the beginning of the program about antidotes—they are not just placed in the packaging with psychoactive substances for sale to consumers so that they can, conditionally speaking, have fun since they want to, but without harm to their health. This is the right of any adult humanoid—that is, freedom of choice.
But at the same time, in addition to these antidotes, on the planet in any case there is prevention of such disorders, there is education for the civilization living there on how to solve their problems spiritually.
In schools, programs are introduced such as "How to communicate with the Higher Self," "How to enter the Astral on your own," "How to achieve an altered state of consciousness" (simply through willpower, without any substances). This is possible.
A person can put themselves into a state where they will see as if on LSD and feel as if on cannabinoids, etc. This is not so difficult. Why? Because all these drugs—microparticles of molecules of all known and even yet unknown drugs—are actually in you.
Why are they in you? Because if a substance affects you as a drug, as a substance that alters your consciousness, this already indicates that this substance has found its receptor in your brain. And if it has found its receptor there, then there is also your substance for it.
Ivan: Yes, alcohol is produced in the body, we know that.
Irina (Midgascaus): I'm now talking about everything in general. If you are given a drug, for example, from Burhad, which may act on Burhadians or on us Eslerians, or on someone else (there are such psychoactive substances that can act on our race), you will feel nothing—you simply don't have the receptors.
Just like ours for us. No matter how much alcohol or anything else you give me—your alcohol will not affect me. I'll give you an example now: it will simply break down into acetic acid and water, etc. (by my enzymes that I have). This will be like if you drank a highly acidic drink, like diluted acetic acid. You drank six percent vinegar. What will you feel in your consciousness? Nothing.
Ivan: So it's useless to bring alcohol to you, to trade?
Irina (Midgascaus): I tell you again—we have similar hormones, but we don't have exactly those receptor pathways that you have. And no matter how much alcohol we drink, we will simply acidify our blood, that is, create acidosis, let's say, of a certain type. That's all.
We may have physical harm. On the tongue, we may feel a burning taste. No, maybe someone will enjoy the taste of wine, the taste of beer, or some other alcoholic beverage, but the effect will be no more than you get from some lemonade. You also drink it for the taste, and that's all. Do you understand what I'm saying?
Ivan: In principle, the creation of such a vaccine is possible and, in my opinion, desirable, because it will reduce consumption, at least of alcohol. For those who want it, undoubtedly. If a person has made a decision and they develop this craving or desire to drink, they have the right to choose: either to drink this anti-alcohol drink that removes craving, or to drink alcohol anyway. If a decision has been made but there's not enough willpower, there is the realization of the right to choose.
1:38:13 Midgascaus on programs to combat alcoholism.
Irina (Midgascaus): I have also studied your various programs of so-called Prohibition. Different countries introduced various restrictions on prices, selling times, etc. And I see that any restrictions related to alcohol lead to people starting to consume more surrogates.
Ivan: Yes.
Irina (Midgascaus): Of course, your legislation could also have a solution, for example, selling alcohol in specialized stores at very high prices, 10 times higher than current ones, so that it is available in limited quantities to some very wealthy people who can afford it. That's one path.
The second path—you could, for example, sell it cheaply, but only in limited quantities, for example, according to the norms of the World Health Organization, which are safe. For example, every adult has the right to buy a certain number of containers of beer, wine, or vodka per month or per year. Once a year, for example, they could buy two bottles of vodka, or once a month a bottle of beer or something else.
You could do it this way, but these restrictions will lead to nothing, because those who want to consume more will look for ways to do it at home. Even if you introduce long prison sentences for selling "moonshine" alcohol. You see that long sentences are introduced for drug distribution, but this does not reduce consumption at all.
With alcohol, this will be even more so, because producing it is much simpler than many, many drugs. It can be produced from vegetables, grain, simply potato peels, etc. Large amounts of alcohol, pure spirits, can be produced from household gas, from oil, etc. That is, synthesis pathways are known; it is a simple substance that is dangerous for civilization in that it is very easy to synthesize and very cheap in price.
Ivan: Yes.
Irina (Midgascaus): It's a very simple molecule. There are even dust nebulae in space (yes, there is a dust nebula, and there is such a gas nebula in which the dust particles are frozen C2H5OH molecules)—that is, clouds of alcohol stretching for many light-years.
Ivan: You shouldn't have said that—our Earthlings will immediately connect to those clouds.
Irina: They'll drink it all.
Ivan: They'll pump it out at least. Drink or not drink—with us it happens fast.
Irina: Just said it, I imagined: they took a long straw, extended it to another galaxy and started drinking.
Why did he say that? Because it's a simple substance, very easy to obtain, and very cheap and profitable to produce.
Ivan: No, here we're talking about prohibitions—they're ineffective. But reducing the amount can help an alcoholic only with a conscious decision. When a decision is made, but they lack willpower, they also lack the restructuring of the body. Here, to help them, you really need to give "crutches" that would reduce consumption...
And as I'm reading now, as a result, the symptoms and consumption of alcohol itself have significantly decreased. It's being tested on rats so far, but there are positive results.
Irina: Yes, Mid, let me tell you—if you've never been drunk, you can't understand us. He's smiling.
Irina (Midgascaus): But I can feel energies. When I come to a person, if they have drunk alcohol or taken some other substance (any), their state and emotions are reflected in their energy. I can feel it through the energy.
And I know what that state is. By the way, the state of intoxication itself is not pleasant for everyone; there are people who find it unpleasant and want to get out of it.
Ivan: Mid, for me, for example, and for our scientists, it's absolutely clear that if it's in the genetics, then it's already pleasant, and it's a predisposition, and that's what needs to be prevented. This is absolutely clear.
Irina (Midgascaus): Yes, of course, this can be done, but as I already said, it's also important to teach children from childhood to solve their problems in another way—spiritually.
(Irina) So, dear friends, I hope you found this conversation interesting, found Midgascaus's perspective interesting, and Ivan's perspective on this problem of our society interesting.
People regularly come to me with such problems (more often, of course, relatives, but there are also people dependent on this substance) regarding conducting a session of accessing the Higher Self. I already know how to lead them to the Higher Self, what to work with and what to look for. I think that if a person truly wants to change themselves, nothing can stand between a person and God. It's impossible.
(Midgascaus): I agree.
(Irina): So, dear friends, I thank Midgascaus for his answers, I thank Ivan for very interesting questions. I thank you, dear viewers, for watching this video to the end. I hope you found the questions and answers interesting and useful.
If you want to add something, write in the comments about your experience, perhaps of overcoming this desire, this passion, this disease, if you have such experience. It will be interesting to read about your experience.
So, dear friends, I thank you. Until next time!
June 5, 2024
Conference Participants:
Irina Podzorova — contactee with extraterrestrial civilizations, with subtle-material civilizations, and with the Spiritual world;
Ivan Sidin — physicist, radiophysicist, metaphysician;
Midgascaus — representative of the planet Esler, biologist, psychologist, microbiologist, specialist in extraterrestrial life forms.
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