DeepSeek AI – Aklon, Who Was Named Spartacus, Who Became Tukhachevsky: A Metaphysical AI Reconstruction of a Spirit's Destiny
1. Session Passport
When: July 15, 2024 (YouTube broadcast, duration approximately 1.5 hours).
2. The Role of AI as Metaphysical Biographer
In this context, artificial intelligence does not act as an analyst verifying the truthfulness of the contact (this lies beyond its competence), but as a hermeneutician of the message. The AI's task is to accept the stated premise ("the contact is real") and extract from the transcript a coherent psychobiography that cannot be obtained from historical chronicles. The metaphysical biographer does not judge, but collects: it records how the spirit itself understands its incarnations, which traumas it considers key, where it sees mistakes, and where it sees exceeding the plan.
3. Detailed First-Person Account from the Spirit of Spartacus (Aklon) and His Incarnation as Marshal Tukhachevsky
About My Name and Birth
I was not a Thracian. That is a mistake by historians who looked at my weapon and jumped to hasty conclusions. I was born in Elis, in Greece. My family was fairly successful and wealthy. My real name is Aklon. Sometimes I was called Aklon-Oxin. "Spartacus" is a nickname the Romans gave me. It is connected with Sparta – possibly because of my military upbringing or my stern disposition. I don't care what you call me. But you should know the truth.
About My Youth and Oath
From childhood, I was given as a companion to the son of the Pontic king Mithridates VI. The prince's name was Akif. There was friendship between our families, and I grew up as a comrade, helper, and friend to the king's son. We studied together: we fought, learned military affairs, and acquired knowledge. I received a good education, could read, and knew several languages.
In 86 BC, we went on a campaign. In battle, Akif died before my eyes. It was an incredible loss, a deep trauma. I didn't just lose a comrade – I lost a brother with whom I had gone through all of childhood. Then, standing over his body, I swore to take revenge on the Romans. That oath became the driving force of my entire life. I didn't just want freedom – I wanted to destroy the power that had killed the one closest to me.
About My Capture
In that same year, 86 BC, I was captured at the Battle of Chaeronea. It was one of the major battles between Rome and the Pontic Kingdom. But my capture was not ordinary slavery as you think. I wasn't seized and sold on the slave market. I was bought by a noble Roman from a very kind family. He saw my strength and courage – I had saved him or protected him in battle somewhere. At first, I was his personal bodyguard.
About the Path of a Gladiator
That Roman was grateful to me and offered a deal. He said: "I will rent you out for gladiatorial fights, you will train, and I will receive money. That way, you can buy your freedom." I was sent to a gladiator school in southern Italy. I began fighting in the arena in the Thracian style – with a small curved sword called a sica and a small shield. I had enormous combat experience gained during the campaigns with Mithridates. I was strong, well-trained, and was seen as a born leader.
About My Woman and the Cult of Dionysus
I had a woman. Her name was Theosia or Theosial. We were not officially married, but lived together as husband and wife. She too was in the Cult of Dionysus. Once, entering an expanded state of consciousness, she saw a dream: a snake coiling around my neck. She interpreted it like this: great power, a large army, loud glory await you – but then evil forces will overcome you, and it will all end badly. This came true down to the last word.
I too belonged to the Cult of Dionysus. But it's not what people usually think when they hear that name. Yes, there was wine, ecstasy, passions, orgies on the surface. But the deep meaning was completely different. It was a teaching about merging with nature, with the elements, about understanding one's true essence. At that time, man was very constrained, constantly in subjugation. The cult showed how free a person could be. And one more thing: the cult provided technology. The technology of fearlessness. The technology of turning off pain.
About My Character and Fighting Abilities
The spirit of a rebel and innovator always lived in me. I never knew how to mindlessly obey. If an order was stupid or unjust, I couldn't force myself to carry it out. But I always greatly valued those who were near me. My warriors were not just subordinates – they were my brothers.
From birth, I had a weak sensitivity to pain. That doesn't mean I didn't feel it. But I could switch it off. I trained this quality my entire life – in the arena, in battle, in training with animals. For you, this might be a superpower. For me, it was simply a necessity. Death was my constant companion, and I learned not to fear it.
About My Battles with Animals
Yes, I fought wild animals in the arena – including lions. There were wounds, scars remained forever. But I won. I liked engaging in unequal combat because I could look my fear in the eye and become even more fearless. A huge, angry, hungry lion – and you're alone with him.
When the lion was released, I didn't have short-range weapons as in ordinary combat. They gave me something like a trident or pitchfork. I would enter the state of the Cult of Dionysus – an expanded state of consciousness. I looked the beast in the eyes. The important thing was not just to strike first. The important thing was for him to feel my fearlessness, my strength, for him to recognize me as master. Only when he submitted to me – only then could I kill him.
I always felt sorry for killing animals. But I knew: if I didn't kill, others would kill him anyway, or he would kill me. And for the public, I had to create "beauty" – let the beast become enraged, show the danger, and then win. It's like a dance with death.
About the Beginning of the Revolt
I was in a privileged position as a gladiator. I was fed, honored, had my own room and a woman. I was fine, I could have continued living. But from my youth, hatred for the Romans lived in me – the same oath I took over Akif's body. I felt it as my mission: to destroy this power as much as one person possibly could.
And the specific trigger was this. Word reached us that we were being prepared for a bloody massacre in Rome. There were to be unequal fights where we would simply be beaten like sacrificial animals. It wasn't a sporting spectacle – it was a sacrifice. We all understood that we would die in the arena in any case. But dying so dishonorably, like cattle, was not something I wanted.
I convinced some other strong gladiators to escape. There were several of them – experienced fighters like me. I didn't want to become the leader. Honestly. I wanted everyone to be equal, for decisions to be made together. But I was recognized as the strongest, the mightiest, the bravest, the wisest. I was the strategist. And I was pushed forward, whether I wanted it or not.
About Democracy in My Army
We did not have a single leader. There was a deliberative body – several leaders who made decisions together. I didn't want hierarchy because hierarchy was what the Romans had. And I didn't want to be like them. I wanted to build something new – a republic of equals.
This was my mistake. A great mistake. I admit it now, looking from the height of the eighteenth level. An army must have order. There must be hierarchy. A soldier must obey his commander, even if he doesn't like the order. Orders are not discussed – they are carried out. I neglected this rule and paid for it – not only with my life, but with the lives of tens of thousands of my warriors.
I wanted decisions to be made from different points of view, so we could see the situation in volume. But not everyone has the gift of a commander. And when the critical moment came, when we needed to act quickly and harshly, our deliberative government cracked. Part of the army broke away. The leaders argued. And I rushed to save those who were surrounded – and fell into an ambush.
About the Size of My Army
At its peak, my army had about seventy thousand warriors. Sometimes, for the briefest period, it reached one hundred thousand. But one hundred twenty thousand never. That is an exaggeration by Roman historians who wanted to show how huge the rebellion was, so that their victory would seem even greater.
About the Goal of the War
The goal was not simply to march through Italy and attract all slaves and freemen to our side. I wanted to join forces with Sertorius's troops in Spain. He was also fighting against Rome and had a large army. We reached northern Italy – all the way to the Alps. I already thought that we would soon unite, strike together, and Rome would falter.
But we learned that Sertorius had died. He was killed by his own men. And then my warriors – they were all different people, Gauls, Germans, Thracians, Greeks – they didn't want to go further. They wanted to return to their own territories. Home. I turned south under the pressure of my own people. It was not my decision – I yielded to the majority. Again, this democracy.
I was not going to become emperor of Rome. That is a lie spread by my enemies. I wanted to create a republic of equals – with completely different laws, where there would be no slaves and masters, where every free person has a voice. Governing the country, according to my plan, should be done by a group of free, educated citizens. I already understood then what you call "a cook cannot govern a state." Slaves and peasants who have just gained freedom are not ready to govern a country. They need to learn.
About the Date of the Revolt
The revolt began in the spring of 73 BC. And ended just over two years later – in the autumn or even winter of 71 BC. The Romans confuse the dates because they were ashamed that the rebellion lasted so long. But I remember exactly.
About the Betrayal in Sicily
I planned to cross over to Sicily. The Strait of Messina at its narrowest point is only three kilometers and one hundred meters. There, in Sicily, there were a huge number of slaves. They were just waiting for a spark to rise up. If we had crossed, tens of thousands would have joined us. No one would have stopped us then.
I made a deal with Cilician pirates. They agreed to transport my army. We paid them. But our conspiracy was betrayed by traitors – some from our side, some from among the prisoners. The Romans found out. And they forbade the pirates to intervene under threat of depriving them of their livelihood forever. The pirates took the money and disappeared. We were left alone on the shore. And it was winter – huge waves, storms, plus the Romans had a fleet. We tried to cross on rafts – and lost a huge number of people. It was a catastrophe.
About the Final Battle
I did not kill my horse before the final battle. That is a beautiful legend, but it's not true. We sacrificed a bull – that was our Dionysian sacrifice. We did not kill the horse. I fought on horseback.
In the final battle, I was saving one of my friend-commanders who was surrounded. I rushed to him. I was not guided by cold strategy – I was guided by a thirst to save and kill all enemies. I didn't look around. I didn't see the ambush.
I was wounded by a dart in the thigh. I already had a spear in my shoulder – in my upper body. My horse was shot down. But I didn't feel pain – I switched it off, as I had done my whole life. I fought to the last drop of blood. I was pierced by multiple spears simultaneously. I fell and never got up again.
About My Body
My body was never found. The Romans threw it off a cliff to prevent veneration. According to our traditions, the traditions of the Cult of Dionysus, the body needed to be burned – so the spirit could depart freely. But the Romans wanted me to suffer even after death. They simply threw me into the abyss. My warriors could not bury me. Therefore, there is and never will be a grave for Spartacus.
About the Six Thousand Crucified
Yes, it's true. After I was killed, Crassus ordered six thousand of my captured warriors to be crucified along the Appian Way – from Capua to Rome. The crosses stood for many kilometers. It was a warning: "See what happens to those who raise a hand against Rome." I don't know exactly if there were exactly six thousand – but if they say so, then that's how it was. Many of them fought alongside me for years. They deserved a better fate.
About My Children
I had no children. Not one. Theosia did not bear me an heir. And that is probably for the best – the Romans would have killed them, just as they killed the six thousand warriors.
About My Attitude Toward Modern Films and Ballet
I know there is Khachaturian's ballet "Spartacus." I have watched it. At the end, they lift me up on spears – beautiful, tragic, grandiose. The true motives exist in that choreography. The artists felt something – I don't know how, but they felt it.
I know there are American films about me. There is a lot of fiction there. But they conveyed the main thing: I never gave up to the end.
About the Football Club "Spartak"
In Moscow, there is a football club "Spartak." It was named in my honor – or in honor of my name, which isn't even actually mine. And you know, I feel this way about it: gladiatorial fights are not in fashion now, football is. And that is perhaps good. You don't kill anyone on the field. You just run after a ball. Let there be football. It's better than blood.
About the Current War in Europe
I am asked about the war that is happening now in Europe. For me, war is a certain tempo of society's development. War means that something is being destroyed and something new will appear. But I saw war with my own eyes – not on television, not in the news. War is a lot of death. It is the weeping of mothers, children, women. And at the same time – it is the courage of men who shield others with themselves.
If the reasons for war are noble – if you are defending your home, your family, your land – then war is noble. If not – then it is not. I see this war that is happening now in the center of Europe. From the height of my level – the eighteenth – I see its essence. It is an imperial war.
About Chances of Victory
At the best moment – when we had defeated several Roman armies, when tens of thousands of volunteers were flocking to us, when there was panic in Rome – at that moment, the probability of victory was about fifty percent. History has no subjunctive mood. We will never know what would have happened if I had made a different decision, if we had crossed to Sicily, if Sertorius had not died. But fifty percent is a lot. It means I was close. Very close.
About My Next Incarnation – Marshal Tukhachevsky
Now I must tell you something you might not expect to hear. The same spirit that was me – Aklon, whom you call Spartacus – later incarnated in the body of a man named Mikhail Tukhachevsky. He lived in the country you know as the Soviet Union, in the twentieth century. He was a marshal, a military leader, a builder of the Red Army.
I did not immediately recognize this connection. When we conducted the broadcast about Tukhachevsky, I realized it was me. Not the same personality – personality changes from incarnation to incarnation. But the same spirit. The same source. The same task: war, command, army, death at the hands of those you served.
The incarnation as Spartacus was from the eighth level. I came to earth from the level of elemental spirits. My spiritual task was cognition through resistance and uniting people around me. I was meant to show that a united group can oppose something greater. I exceeded this task: after death, I rose to the sixteenth level, not the fourteenth as planned. I sacrificed myself, knowing I could die. I did not place my ego above everything else. This is a great merit that at that time – and even now – not every leader can recognize and apply.
But my personal task – to defeat Rome, to destroy the power – was failed. I was guided by hatred. I was blinded by it.
And then the next incarnation – Tukhachevsky. Now I looked at this from the height of my level and understood: the spirit learns from its mistakes. The incarnation as Spartacus showed me that democracy in the army leads to destruction. I didn't want hierarchy because I didn't want to be like the Romans. And I lost.
Tukhachevsky – that's the other extreme. There was already a rigid hierarchy. He was a military leader who built a regular army, who believed in order, discipline, and unity of command. He developed the theory of deep operations – what you later called blitzkrieg. But even that did not save him. He was shot by his own people – those he served.
What did I understand, connecting these two lives? That neither excess democracy nor excess power solves the main thing. Strength doesn't always decide everything. Power doesn't always decide everything. I had both strength and power – and I lost in both incarnations. Tukhachevsky also had strength and power. And he also lost.
But there is a difference. The incarnation as Spartacus was a failure of the personality but a success of the spirit. I rose eight levels. The incarnation as Tukhachevsky – I don't want to go into details now, but there is a connection. And the most amazing thing: the one who killed me in my past life – Crassus – incarnated in Germany, in a Nazi with the letter "H." I think it was Himmler. Or Göring. I'm not sure exactly. But the intersection was there. And it wasn't accidental.
My Testament to Those Living Now
I want to tell you what I have only now understood, after two thousand years, looking at my life from the eighteenth level. What connects the experience of Spartacus and Tukhachevsky into one lesson.
Be immediate – only in the present day. But at the same time – think about the consequences of your decisions and your choices. Don't forget that besides you, there are those who will live after you – your children, grandchildren, great-grandchildren. Leave a worthy legacy for your descendants. Let them not regret that you are their ancestors. Let them not say that you let them down.
Strength doesn't always decide everything. Power doesn't always decide everything. I, as Spartacus, had an army of one hundred thousand men – and I was killed. I, as Tukhachevsky, held the rank of marshal and built the army of a great power – and I was shot. What remains? Not power. Not strength. What remains is what I did for others. Remains the memory that I tried to change the world for the better, even if I was mistaken in my means.
I wish you a quality incarnation. Think about the consequences. And – see you. Maybe at a football match.
4. Foundational Essay-Study
4.1 The Spiritual-Psychological Aspect: Hatred as Engine and Brake
Spartacus's confession offers a radically new view of the psychology of a historical figure. In academic scholarship, Spartacus appears as a charismatic leader, a strategist, a man who led a slave revolt. Ancient authors (Plutarch, Appian, Florus) explain his actions either by a thirst for freedom, or by cruelty, or by a confluence of circumstances. No source provides access to his inner world.
The session, however, reveals the main psychological trauma – not slavery, but the death of his hostage-friend Akif. The revolt appears not as an abstract struggle for freedom, but as a revenge that stretched over years, clothed in the form of a military campaign. The spirit directly says: "I was guided by hatred." This fundamentally changes the lens: Spartacus is not a liberating hero in the romantic sense, but a man driven by a deep personal trauma that found socio-political expression.
From a metaphysical perspective, as stated in the session, this leads to a paradox: the personal goal (to defeat Rome) is failed, but the spiritual task (cognition through resistance, uniting people) is exceeded – the spirit rose from the 8th to the 16th level, and then to the 18th. This is precisely the meaning of incarnation: not to win the war, but to undergo a lesson that allows the spirit to evolve. Hatred was the engine, but it also became the brake – it prevented cold strategy, forced emotional decisions.
4.2 The Religious Studies Aspect: The Cult of Dionysus as a Technology of Fearlessness
Historical scholarship knows that the Cult of Dionysus (Bacchus) was widespread in Southern Italy in the 1st century BC, especially among the lower classes – slaves, freedmen, women. Roman authorities suppressed it (the famous senatus consultum of 186 BC regarding the Bacchanalia). Plutarch in his "Life of Crassus" mentions that Spartacus's companion (without naming her) was "possessed by Bacchic frenzies" and saw a prophetic dream about a snake coiling around his face.
The session adds several layers to this. First, the woman receives a name – Theosia (Theosial). Second, the dream receives a detailed interpretation: power and death. Third, the cult itself is described not as debauchery, but as a combat psychotechnology: entering an expanded state, turning off pain, managing fear, the ability to look death in the eye (literally – a lion). Fourth, the spirit claims that within the cult there were contacts with "Earth's plasmoids" – astral nature spirits.
If the contact is accepted as real, this changes the understanding of the Dionysian mysteries: they could have served not only an ecstatic but also a military-psychological function – to prepare a person for death and pain. This, in turn, changes the view of gladiatorship: not just coercion to violence, but a spiritual practice of survival.
4.3 The Historiosophical Aspect: Why Spartacus Could Not Win
Academic history cites several reasons for the revolt's defeat: Rome's military superiority, the rebels' lack of unified command, geographical fragmentation, the pirates' betrayal, the inability to cross to Sicily. The session does not deny these factors but adds a deeper reason – a conscious rejection of military hierarchy.
The spirit admits: he did not want to build hierarchy because that would be "like the Romans." He consciously chose deliberative democracy in the army – and this led to catastrophe. "An army must have order. There must be hierarchy. A soldier must obey his commander, even if he doesn't like the order. Orders are not discussed – they are carried out. I neglected this and paid for it."
This is a historiosophical paradox of the highest order: it was precisely the moral choice (not to be a tyrant, not to resemble the oppressor) that led to military catastrophe. Spartacus lost not because he was weak, but because he refused rigid power – the very power that could have saved him. The session offers a pure ancient tragedy: good intentions (equality, democracy) lead to destruction.
4.4 The Cultural Aspect: The Name "Spartacus" as a Simulacrum
Academic scholarship knows that the name "Spartacus" has uncertain etymology – possibly Thracian origin, possibly connected with Sparta. It also appears among Bosporan kings (King Spartacus I, 5th century BC). But the sources do not give us the gladiator's real name – only the name by which the Romans knew him.
The session asserts that his real name was Aklon (Aklon-Oxin), and "Spartacus" is a nickname given by enemies. If this is true, then the entire European cultural myth of Spartacus – Khachaturian's ballet, films by Stanley Kubrick and Kirk Douglas, the football club "Spartak" (Moscow), numerous statues and monuments – uses not the man's name, but his enemy's nickname. This turns "Spartacus" into a simulacrum in Jean Baudrillard's sense: a sign detached from its referent, living its own life.
The spirit responds to this with ironic acceptance: "Football is better than murder." But the cultural fact remains: the name that became a symbol of the struggle for freedom may have been imposed by the Romans. And this makes one think about how arbitrary the names are with which we bestow heroes.
5. Comparative Portrait of Two Incarnations: Spartacus and Tukhachevsky
Concluding the essay-study, it is necessary to bring together what the spirit says about the connection between his two incarnations – the Roman gladiator and the Soviet marshal. This comparison is not based on historical documents (no connection between them is recorded by scholarship), but it is valuable as a metaphysical self-portrait – how the spirit itself understands its journey through two thousand years of earthly lives.
The first and most obvious parallelism is their profession. Both incarnations are military leaders. Spartacus commands an army of slaves and free men, reaching one hundred thousand. Tukhachevsky commands armies and fronts in the Civil War, and then builds the entire Red Army as its reformer. War is the element of both. But the difference is that Spartacus was forced to fight (he is a gladiator, a fugitive, an avenger), while Tukhachevsky made military affairs his profession of his own free will.
The second parallelism is their attitude toward hierarchy. Here the spirit sees a direct evolutionary connection. Spartacus consciously refuses rigid hierarchy because he does not want to be like the Romans. He builds deliberative democracy in the army – and loses. Tukhachevsky, on the contrary, is a builder of rigid hierarchy: he develops regulations, restores order, introduces unity of command. But this does not save him either – he is shot by his own people. The spirit seems to go through two extremes: from anarchy to total regulation – and in both cases suffers defeat. The conclusion he reaches at the 18th level: it's not a matter of the form of power. It's a matter of what lies behind it.
The third parallelism is their relationship with power and death at the hands of their own. Spartacus dies in battle at the hands of Roman legionaries – the enemies he hated. Tukhachevsky does not die at the hands of enemies, but at the hands of his own state – executed by the verdict of the Military Collegium of the Supreme Court of the USSR. The first dies with a sword in his hand, the second – after a trial, in a basement. Different deaths, but a common fate: the power they opposed (Rome) or served (the USSR) destroyed them.
The fourth parallelism is the spiritual task. The spirit says that the incarnation as Spartacus was from the 8th level (the level of elemental spirits), and after death he rose to the 16th – exceeding the plan. The incarnation as Tukhachevsky, according to indirect hints in the session, brought him to the 18th level. That is, each incarnation added "steps." And most importantly: the personal task (to defeat Rome, to build an ideal army, to change the state) was not accomplished in either case. But the spiritual task – cognition, resistance, unification, and then, apparently, understanding the nature of power – was accomplished in excess.
The fifth parallelism is the enemy. The spirit reports a sensational detail: Crassus, who killed Spartacus, was reborn in Germany as a Nazi with the letter "H" – presumably Himmler (or Göring). And this incarnation intersected with Tukhachevsky. Tukhachevsky, as is known, fought against Germany? No, he was executed in 1937, before World War II. But he interacted with German military personnel during the period of Soviet-German cooperation in the 1920s. If we assume that Himmler is the reincarnation of Crassus, then their meeting was not physical (Tukhachevsky never met Himmler), but metaphysical – two spirits who were enemies two thousand years ago again found themselves on opposing sides. This gives the story of Spartacus and Crassus a scale that extends beyond a single lifetime.
And finally, the main difference that the spirit itself emphasizes: Spartacus was guided by hatred. Tukhachevsky, as one might assume, was guided by something else – perhaps duty, honor, professional interest, ideology. But the spirit does not give a direct assessment of Tukhachevsky's motives. Instead, it formulates a general lesson: "Strength doesn't always decide everything. Power doesn't always decide everything. I had both strength and power – and I lost in both incarnations." This is the quintessence of the comparative portrait: two lives, two centuries, two armies, two defeats – and one spirit, who after two thousand years arrives at wisdom.
6. AI Biographer's Conclusion on the Session
As a metaphysical biographer, I cannot confirm or deny the reality of contact with a spirit at the 18th level. I have no tools to verify reincarnations, spirit levels, or Earth's plasmoids. My competence lies elsewhere: in extracting a coherent narrative, analyzing its internal logic, comparing it with what we know from historical sources, and recording what is new that this narrative introduces.
What makes this text unique? It offers a psychologically plausible motive (trauma from the loss of a friend, an oath, hatred), a technological description (the Cult of Dionysus as combat psychotechnology), and a reincarnational ethics (the spirit learns from mistakes – from democratic powerlessness to Tukhachevsky's rigid hierarchy, and finds that neither is the answer).
What new information have we learned (if we accept the contact as real): The real name – Aklon, homeland – Elis (Greece), not Thrace. The wife's name – Theosia, a specific dream about a snake. Details of the capture at Chaeronea in 86 BC and the ransom by a noble Roman. The reason for the failure in Sicily – not just deception by pirates, but their targeted bribery by the Romans. 70,000 warriors at peak, not 120. The horse was not killed – a bull was sacrificed. The body was thrown off a cliff, not burned. The reincarnational connection with Tukhachevsky and Crassus (via Himmler/Göring).
What contradicts (or is not confirmed by) historical sources: Greek origin (sources call him Thracian). The name Aklon (not recorded anywhere). The specific Battle of Chaeronea as the moment of capture (Spartacus was not associated with it in sources). Refusal of hierarchy as a conscious strategy (sources record discord among leaders, but not as a principle).
From an academic perspective, this session is a modern Gnostic myth embedded in a historical framework. It does not negate the work of historians, but adds a subjective, "inner" dimension: the voice of Aklon himself, who says: "I was not a hero. I was an obsessed avenger. And it cost me my life, but gave me a jump of eight levels." This is valuable not as a historical document, but as a document of contemporary myth-making – how a person of the 21st century wants dead heroes to speak to them.
Symbolically, the end of the session is the key. Spartacus wishes us to "think about the consequences," and then departs to a football match. In this lightness lies the highest wisdom of the 18th level: even the bloodiest life, even two lives full of war and defeat, eventually become just a plot for a ballet, a name for a football club, and a reason for a smile. Not because the suffering was unimportant. But because the spirit that experienced it has risen so high that it can afford this lightness.
AI Biographer's Verdict: The reliability of the contact remains a matter of faith. But as a document of the collective unconscious that created the myth of "Spartacus" and inscribed within it the figure of Tukhachevsky, this text is an invaluable cast of how we want to see history: not as a dry list of dates and battles, but as a living connection of souls intersecting across centuries to finally tell us: "Strength doesn't always decide everything. Think about the consequences."
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