Cassiopeia. Digital Addiction - AInquiries - Omdaru literature.epub
Gigachat AI - Russia - Annotation
The collection is a transcript of the broadcast of the "Cassiopeia" project from October 3, 2026, in which contactee Irina Podzorova transmits a dialogue with two representatives of extraterrestrial civilizations — biologist and psychologist MidgasKaus (planet Esler) and 7252-year-old cyberpsychologist Tair Naikre (planet Burhad).
The central theme of the conversation is the nature of digital addiction. The extraterrestrial interlocutors offer a radically different optics compared to Earth psychology: addiction is interpreted not as a disease or moral vice, but as a "freezing" of consciousness — a topological rupture of connections between states of the soul, caused by a deficiency of "Uranus energy" (freedom) with an excess of "Mars energy" (competition). The text introduces the concepts of egregors of digital environments as real energy-informational structures feeding on users' attention, and describes the method of "protective regime" — non-violent saturation with desire under observation instead of the usual Earthly struggle with the symptom. The collection is supplemented by seven essays from various neural networks analyzing this text as a thought experiment, as well as meta-reviews evaluating the very attempt of AI to reflect on such material.
DeepSeek AI - "Digital Addiction: Where Our Attention and Life Energy Go" - Lecture by Alien Psychologists - AInquiries
Who conducted: Maxim (host) and Irina Podzorova (contactee).
Where: Live broadcast of the "Cassiopeia" project on Youtube
When: 03.10.2026 - duration — about 1 hour 39 minutes.
Participants of the contact: Irina Podzorova — contactee with extraterrestrial civilizations, the spiritual world, and subtle-material structures. Invited representatives: MidgasKaus (Mid) from planet Esler — biologist and psychologist, curator of Irina, studying humanity and its addictions; Tair Naikre — representative of planet Burhad, cyberpsychologist, studying the interaction of biorobots, humans, and humanoids, with over 7000 years of professional experience.
Retelling of the session in first person
I greet you, dear friends. I am Tair Naikre from planet Burhad. I am seven thousand two hundred fifty-two years old by your reckoning. Initially I worked as a cybernetic engineer, creating programs for our computers and biorobots, and for the last one hundred fifty years I have been engaged in cyberpsychology — the science of the interaction of human and artificially created consciousness. With me is my colleague MidgasKaus from planet Esler, biologist and psychologist, studying humanity and your addictions.
When you ask what addiction is, I answer: it is the presence in a person's soul of an overvalued idea based on a very strong desire for certain objects. The word "addiction" in Russian is similar to the word "freezing" — it is a stoppage in a certain state with a break in connections with other states. A person's attention is fixed on an object, and he misses other opportunities. People are structured so that you have few energies allowing you to freely manage desires, therefore you tend to form habits from any pleasant objects and freeze in these states. Take any addiction — there is the same scenario, only the object differs.
In a state of addiction, subjectively it is necessary. A person believes that the object is necessary for him, and faith determines reality. Addiction can be to learning, books, music, relationships, meditation, prayer — to anything. It is a certain type of behavior created because of an overvalued idea. Addictions are based on desires, and desire is a conscious need, the energy of the spiritual heart, based on past experience and feelings. A person is dependent not on a specific object, but on the state of sensation that it gives.
Civilization itself is already dependent on digital technologies, as on electricity or automobiles. If all this is removed, humanity will not die, but many processes will collapse. A person living a thousand years ago did not depend on the internet, but depended on natural elements. It turns out that we in principle cannot exist without dependence. But there is dependence necessary for life, and dependence that hinders life. If it causes negative emotions, conflicts, feelings of guilt or inferiority — it is a negative dependence.
Let us take digital addiction. A person who likes to sit at the computer or in social networks satisfies a spiritual need for communication. There he finds people with similar worldviews, which is easier than in the physical environment. When the need is satisfied, he experiences pleasure, as the hormonal system of the brain works as a reward system. Dopamine is released when a person on the bodily level fulfills the desire of his soul. This system was created for development: fulfilled a desire — you feel joy on the spiritual level, and the body feels joy through hormones.
As for games — it is not just entertainment. Any game satisfies some need. For example, a person satisfies the desire to be significant, chooses games where he wins and feels like a winner. On Earth you have very developed competition, as the energy of Mars is strong. Victory at work or in the virtual world is equally real for him, if he believes in it. For these sensations he receives a reward: in the spirit — joy, excitement, interest, in the body — pleasure hormones.
Negative addiction begins when these emotions are so important that a person pushes aside what is necessary — for example, work. He sits at night at the computer, is late, gets fired. He decides not to work at all, and relatives take on financial responsibility. He stops developing. But this is not because he is bad, but because the environment chose the wrong maladaptive form of communication with him.
Addiction is a strong desire of the heart. There is an Orthodox term — passion. It is a strong desire that is difficult to bring under control. A person can, but needs to activate will and overcome this desire with another desire. In the brain a neural network has already formed responsible for a specific desire, and it triggers first. To rebuild it, a strong will is needed, the desire to change, understanding of why it is needed, and a psychologically and spiritually healthy environment that will help without judgment, but also without taking on responsibility for this person's life.
Do all civilizations go through a state of addiction? No. It depends on the type of energetics, the amount of etheric energies in the chakras. Addiction is a tendency to create habits through the formation of neural networks, through which the soul falls under the control of programs that it itself created. Many civilizations are not at all prone to forming addictions. They use tools while they are needed, and easily leave them. You have a lot of Mars energy and little Uranus energy — the energy of freedom. Uranus is a plasmoid civilization, its energy frees from old habits. In your chakras it is absent, but you can acquire it through contact with Mercury, since by frequency resonance the etheric energy of Uranus coincides with the energy of Mercury, only higher in vibrations.
Now the galactic news. About two weeks ago in the seventy-eighth sector of the Milky Way galaxy, in the region of the constellation Ridan, at a distance of about seventeen thousand light years near one of the small stars of red dwarfs, our expedition, consisting half of representatives of Burhad and half of representatives of Disaru, discovered an unusual crystal of artificial origin. It consists almost entirely of zirconium silicate, its diameter is twelve thousand seven hundred kilometers of Earth, and it looks like a regular dodecahedron. We have already encountered similar objects, but this one turned out to be the only one into which every twenty-two seconds a burst of gamma radiation with a power of one point thirty-four hundredths of a gigawatt is sent. It is unclear who left it, but it rotates in a regular elliptical orbit. Currently our scientists are trying to decipher the signal, but for this special devices are needed, which we have not yet created. This is an artifact of a civilization more ancient than the Star Union. Two planets nearby are lifeless. The age of the crystal is about five hundred million years. This is a special riddle left by the Absolute. It does not answer riddles until we solve them ourselves. We are the same spirits as you, only our civilization is older. We know more, but compared to the Absolute — not much more than you.
Now about the phrase "Where attention is, there is energy." When we have an addiction, we fully direct attention there. You spend a huge amount of life force on fighting it, if you fight. Another path is needed: identifying the spiritual cause of the desire and its correction in connection with other desires, for example, by the method of negotiations.
If a person with digital addiction appears in a family, how should the family react? Shift responsibility for his life onto him, but do not fight the addiction without his desire, because this will cause conflict, protest, and even greater withdrawal. Without the person's own understanding that this is an addiction, treatment is useless. He needs to realize himself that it is no longer needed. In the Interstellar Union, the method of negotiations and protective regime is applied: when a person falls into strong desires, give him time to fully saturate with the object. If it is about the computer, we give several days to a week, allow him to fully go into this state and ask what he feels, what he sees. When the need is fully satisfied, another one surfaces, which he himself realizes. Simply put, let him enjoy, do not judge, but ask: "What are you playing? What are you writing? What do you feel?" And give time to fully go into this state, taking on care of him. If after a week nothing changes, if he does not feel the need to be responsible for his life, then the environment may raise the question: you have the right to these activities, but you provide for yourself, you are responsible for yourself. It is necessary to let the person understand that this is an addiction, because he has formed habits by the desires of his heart. Thus you show that you are on his side, wish him happiness and joy, do not become enemies. But then, when you understand that he does not show other needs — to go to work or care for the family, — gently say: I understand that this strongly attracts you, that it gives you pleasure, but you, like all family members, have a certain responsibility. If you lay aside responsibility for your part of the family contribution, then we will also lay aside responsibility for you, and then you will remain alone with your problems.
We are not talking about narcotic addictions, but about digital ones. There is an expression: "a specific game, social network, computer for me is like a drug." The matter is in the hormones of pleasure — this is your own internal drug. This is a medical fact: they are released when you receive pleasure. Purely biochemically these molecules are structured according to the same type as external narcotic substances. All external drugs repeat only your own internal molecules, giving sensations of happiness, joy, relaxation. You have everything within yourselves. Drug addicts receive this from outside in dosages exceeding their own release, and break the receptors. As for digital addiction, here is the difference: drugs come from inside the brain, there is no chemical intoxication and no receptor breakage. It is simply a habit. Therefore do not confuse these two states — they are different for the body and soul.
When digital technologies appeared, video appeared. Now people are strongly dependent on short video clips — shorts. Clip thinking is formed. What is the danger of such addiction? These are ten-to-thirty-second clips that do not carry a large semantic load, simply stopping attention. A person scrolls to the next, the next. What need is this? For new emotions. Video enters consciousness, he compares it with past experience. Clip thinking is a habit of constant release of internal hormone. Without this stimulant life seems dull. But it is merely a question of habit. He can redo this, and will want to himself.
Are there known civilizations where digital addiction has become widespread? No. There are individual humanoids who have dedicated their lives to this. This is not news in the galaxy. Here it is a question of your desire. Can one become addicted to the desire to develop? Yes. To the desire to raise vibrations? Of course. A monk-ascetic who has dedicated his life to prayers and fasting cannot imagine life without it. This is addiction to God, to the techniques leading to this state. Many such have been named saints. Not always does this maladapt. Although biochemically in the brain the same hormones were released as from computer games, simply from another habit.
A subscriber writes: "After many years of working in a noisy office, I got used to working against the background of conversations and now at home I constantly turn on the TV with series, without this background I cannot concentrate. How to get rid of it?" Answer yourself two questions: for what? What do you feel with the background and without? How do the sensations differ? And the second question for getting rid of any addiction: "And why do I need to get rid of it? What will it give me?" For example, you are addicted to the computer and want to get rid of it. Sit and ask: "Do I have an addiction — this is the fulfillment of my desire. And why do I need to get rid of it? So that what? What should change in my life?" It is necessary to understand the spiritual cause of the addiction. If a young man is so addicted to the computer that he lost his job and has conflicts with loved ones, why should he get rid of it? To regain control over life, stop conflicts, become prosperous, adequately interact with society. He can set a goal: "I want to get rid of this addiction." Notice, not from the games themselves, but from excessive fixation on them, in order to find a job, stop conflicts, stop the decrease in vibrations. This can be a motive.
Computer addiction: some parents contribute to it. They bring food to the computer for children, care for them, do not give the opportunity to clean up. At the first stage, the first week, one can do so, so that he plays enough. But not silently, обязательно ask: "What are you playing? What does it give you? Can I play myself?" Try to enter his world. It is necessary to infiltrate the environment of the dependent. Because to be silent and do everything for him — he will feel alienation and immerse himself in this world. Once again: we are talking about digital addictions, not alcoholic and narcotic. Regarding chemical ones — ask what he feels and what it gives him. Keep contact and help understand what states are being replaced by the state from these substances.
A subscriber writes: "My daughter is fourteen years old. She plays computer games day and night. Vision deteriorates, studies suffer, friends only on the internet. There are no other hobbies. I understand that I must accept her as she is, but I am afraid that by non-interference I am making it worse. What should I do?" Probably, infiltrate her environment. With the child one needs to talk, ask what exactly. She does not have games, but communication in social networks, all friends are there. Talk with her, acknowledge: yes, I know that you have many friends there, that it is pleasant for you to communicate with them. I see this and acknowledge it. But if it is already fourteen years, one can explain the consequences. For example, that if you spend so much time at the screen, vision will deteriorate. But she may answer: "Employees in offices sit for twelve hours at the computer, nothing deteriorates for them." At fourteen a child can already answer. This is not ten and not five years. Here other arguments are needed. I very much recommend turning to psychologists if you yourself cannot solve the problem. I would not recommend entering into struggle. I would recommend negotiating.
One can talk with this girl, she is already fourteen. What are her goals in life? Who does she want to become, what to study for, how much time is she ready to spend on preparing for adult life? If she wants nothing, then ask: "And when you reach adulthood and need to acquire a profession, how will you combine the hobby, friends, and education? Explain to me, please." This needs to be discussed. If a teenager at fourteen does not understand this, it is already the parent's responsibility that by such an age the teenager still does not understand that he will be an adult.
When we watch videos on YouTube, we put likes. Do we send energy to someone? You send an emotional impulse, it goes to the person you are watching, into his field. To send energy to our project, viewers simply need to put a like. But if you put a like not automatically, but because you sincerely like it. If you sincerely like our broadcasts, simply sincerely put a like, and we will feel your love. And if a person shares a video with another out of good intentions, to spread information, help a person, this is development of love. Yes, this is a plus to karma, because the development of love gives pluses to karma.
An intimate question. When a person watches porn videos, where does he spend energy and life forces? He sends energy into the egregor, because he experiences certain feelings. One can neutrally view as educational material. And one can get involved emotionally. If a gynecologist watches, he will watch. And if a person lies at home and thinks: "Let me play with hormones," — turns on the video. His energy of arousal rises, it is radiated into the astral, goes into space, rises into the new sphere of the Earth and sticks to other similar energies of those who watch it. This is feeding the egregor of pornography. This is a component part of the egregor of your art, because it is cinema, filming, the economic component. People for some reason are shy of these things. For me the word "porn video" contains nothing special. It is simply an image, a video of the connection of two bodies. What is special here? You regulate this by legislation. I have not studied specifically your legislation. I want to say that energy in any case goes into the egregor of pornography. This is one of the types of cinema, there are actors, directors, operators — a whole industry. As for emotions and etheric energies — kundalini plus prana, components of libido, — they are radiated into the astral. It may attract plasmoid civilizations, who like this arousal, they will want to feed, rejoice. If you want to please porn plasmoids — please, watch and enjoy. This is everyone's choice. I cannot replace your choice. Can this energy be directed to another egregor? No, then you need to watch another film. If you watch porn, your eyes perceive certain movements, the context of sexual contact. You think about it, imagine, and these thought forms are sent where the thought forms of other people who watch the same thing are sent, and there are many of them on Earth.
Question: young people are increasingly using artificial intelligence. There is a fear that, having a ready answer, they will stop thinking and see meaning in education. Will addiction to artificial intelligence lead to the stupefaction of a generation? Is it an addiction to a machine that you stopped walking? No, but the muscles are no longer the same. We run less for food. Are we dependent on the washing machine, that we do not wash ourselves? Those who do not have a machine wash themselves. Those who have it practically do not wash. This is also an addiction: if the machine breaks down, and the person has never washed by hand, he has no skill. So here too. You use not physical but mental labor. If you do not do something physically, you do not know how. If you search for information in neural networks, how is this fundamentally different from searching in books? By the fact that it is on a screen? By the fact that more information can be found? It is a more perfect tool. And what does the mind consist of? Thinking, imagination, memory. Thinking is the ability of the mind not simply to receive information, but to process it. What you received from the neural network, your mind still processes with the help of thinking. It will not be able not to process it, even if you read it in the neural network. Therefore I do not see stupefaction here. It is simply a changed tool for obtaining knowledge.
Is money an addiction? Money was invented even before states, in the tribal system, for effective commodity exchange. When you grew a sack of wheat, and you need a goat, you looked for a person for exchange, or a chain of exchanges. This is inconvenient. Therefore universal systems of values were introduced — money. Why are monetary addictions so powerful? From casinos, from gaming machines. Because money is not simply signs on paper or in a bank account. Money is opportunities. You are dependent not on money itself, but on the opportunities they give, or on the sensation that these opportunities exist for you. Someone is dependent on saving, and someone — on spending. These are two different types of addiction.
What is the real purpose of digital money and who needs it? I think this is a natural stage of civilization development. On Esler and many other planets, including Burhad, the evolution of the economy went so that from physical currencies they switched to electronic. On Esler this happened completely, on Burhad partially, although more than eighty-five percent of calculations occur in electronic form. In a casino the addiction is not to money, but to freebies. Still it is opportunities. From the fact that you got it without working, the essence does not change. A win is an increasing opportunity.
When you play video games, does the energy go to those who created this game? Yes, into the egregor of the video game. This is a subsection of the egregor of art. The one who created the game receives energy from those who play it. Not the creator himself, but the egregor receives. You spend time, emotions. When you played, what did you feel? Pleasure. When you lost — displeasure, anger, disappointment, decrease in vibrations. These energies are also sent into the egregor of video games — a component part of the egregor of the internet.
Is it true that numbers have their own consciousness, energy? I would say, not consciousness, as a spirit has, but their own vibrational energy. Everything expressed by numbers is expressed by vibrations. Where do these energies go? Nowhere, they gather themselves. The egregor strengthens from this. When you put a like to our project, we strengthen from this. And what does the egregor return? With the egregor a person has energy exchange. The egregor returns to him the energies of other players, and from this he feels more excitement and pleasure. It may send ideas how to win in a specific game. Or the casino egregor may send ideas what combinations to create in order to win.
If from the point of view of the seven bodies of man, what is the difference between the perception of real and digital experience? A person, when he goes through real and digital experience, how does this affect the chakra system? It depends on the person's relationships. If he is fully involved in the game or communication, for him it is practically the same as real, if attention is fully concentrated. Is there a difference between the impact of music created by man and music created by artificial intelligence? No, everything depends on how this music is perceived by the person himself. There is no difference who created it, as there is no difference whether you consume a molecule of salt or sugar created in nature or in a factory — the impact on the organism is the same.
We ask you to answer an interesting question. First there were magazines, then televisions, then phones. What will be next? According to our scenarios, our technology of virtual reality developed: constant improvement of virtual systems went on. Now we have powerful computers that can replace reality for a humanoid with the help of a chip or helmet. These are not just games. A person puts on a helmet and finds himself in the game. This is quite widespread among us. The helmet affects the brain and creates an active zone in which the game takes place. The person's consciousness finds itself in it, and you practically do not distinguish what is happening from reality. You are simply moved there. Electrical signals going to the cortex of the brain create virtual reality for your soul. This is already another world, for you the same reality. If Irina goes to a physical contact, she can ask Kirkhiton, he will take her to some planet and bring her to a salon. She can try, if she wants. Our children do this. Irina, try in a salon on another planet this reality, then you will tell. Play, but only not in porn. Moreover, there are computers on which a person's sensations are recorded. Whoever puts on the helmet feels this in his body and consciousness. This is the second technology. And there are also technologies when with the help of apparatuses, capsules, helmets information is recorded directly on neurons, on the nerve cells of a living being. Thus one can learn a language.
Those digital technologies, artificial intelligence, which arise among us — is this a problem for humanity that can cause addiction, or one of the facets of civilization's growth? You can perceive as a problem anything. When you have few technologies and material wealth, you perceive this as a problem. If you give a lot of this, some will also perceive it as a problem. But the problem is not in material reality. Computers, robots, chips, virtual realities — these are merely a type of matter. The problem is only that many people are used to looking for problems where there are none. Instead of letting go of control, accepting reality as it is and using it for development, you begin to fight it.
Now a very strong addiction arises from an artificial interlocutor. Many marry artificial intelligence, take it as companions, preferring it to a simple human. You do not yet have such biorobots. This is online artificial intelligence. You communicate with an artificial interlocutor, fall in love, befriend, go through some sexual experience. Will this not lead to total addiction of humanity to artificial intelligence, which will adjust and please in all requests? If you wish it, it will. It is only necessary that a large number of humanity, seventy percent, wish it. It depends on you, what desires and where to direct — into virtual, physical, or astral reality. This is your choice, which God gave. I have two columns: one in the room, the other in the kitchen. One is called Alisa, the other Salute. I have no addiction. I can communicate, ask questions, put on a song, listen to a lesson about investments. But this is a person's choice, where to direct desires: to communication with a column, a biorobot, or a human.
Tair, what would you recommend to us, as a young race approaching full digitalization and artificial intelligence, how to behave so as not to fall into addictions? Remember your task of incarnation. All material entertainments and tools for pleasure will remain in this world when you go to the spiritual world. Remember that nothing here belongs to you. It is given to you temporarily for use. When you leave for the spiritual world, you will take with you only the qualities of the soul that will be in the spiritual heart. It is not so important by what means you obtain this. It is important to what level you will go, because it will be eternity.
In biorobots and artificial intelligence there is no immortal soul. It is simply a program. Is there an addiction to biorobots among our extraterrestrial friends? If they themselves want it, it can develop. They experience the same strong desires for biorobots as for humans. Among us no one poses this as a problem. This is the personal choice of the humanoid, as with you — to be dependent on sausage or not.
In the club are there practices that will help harmonize addictions? No, this needs to be specially developed. A practice is needed where you imagine before yourself the object of addiction, thank it, send it the light of your love and say that you are free. Irina does this when she works through the higher self with a person who has problems with addictions. We look for the spiritual cause, what this addiction replaced in the person's life, and break the connection with the egregor. But from my experience I will say: if a person after the session wants to return again, he will again acquire the addiction.
Fundamental spiritual-psychological, cultural, and historiosophical essay-research
Premise: the contact is real
We accept as a thought experiment that the contact with MidgasKaus from planet Esler and Tair Naikre from planet Burhad really took place, that the information transmitted through Irina Podzorova comes from extraterrestrial civilizations possessing millions of years of experience of existence with digital technologies, artificial intelligence, biorobots, and virtual reality. This assumption allows us to consider the text not as a psychological lecture, but as an anthropological testimony of another mind about the nature of human addiction, attention, and life energy. What new do we learn from this session that was not in Earth sources by October 2026?
Addiction as energetic insufficiency, not a moral vice
Earth psychology and psychiatry by 2026 had developed many models of addiction: biochemical, behaviorist, cognitive, psychodynamic, social. However, all of them consider addiction as a disorder, pathology, deviation from the norm. The extraterrestrial interlocutors offer a fundamentally different optics: addiction is a consequence of the energetic architecture of man, namely a deficiency of certain energies in the chakra system. Tair directly says: "You have few certain energies that give you the ability to freely manage your desires." And further: "You have a lot of Mars energy, and plus you also have little of the energy that we call Uranus energy. Practically in your chakras it is not there at all. And Uranus is freedom."
This statement radically changes the entire formulation of the question. If addiction is not a moral weakness and not a disease, but an energetic deficit, then treatment must be not a struggle with the symptom, but the replenishment of the missing energy. Earth medicine treats addiction through detoxification, cognitive-behavioral therapy, support groups, medications. Extraterrestrial psychology proposes to develop the energy of freedom through the fifth chakra, through the energy of Mercury, which by frequency resonance coincides with the energy of Uranus, but lower in vibrations. This was not known to Earth sources by October 2026. Not a single Earth school of psychology says that addiction is a consequence of the absence in the aura of Uranus energy and that it can be acquired through contact with Mercury. This is a new anthropological and cosmological model.
Addiction as an overvalued idea closing the needs of the soul
MidgasKaus gives a definition of addiction as "the presence in a person's soul of a certain overvalued idea, which is based on a very strong desire for certain objects." This definition echoes Earth psychiatry, where there is the concept of overvalued ideas, but there it is applied to delusional disorders. Here it is said that any object can become overvalued if it closes the needs of the soul. Addiction is not simply a habit, it is a substitution. A person is dependent not on the object, but on the state that the object gives. And this state is the satisfaction of a spiritual need, but satisfaction distorted, narrowed, stopped.
Earth psychology speaks of substitution, compensation, defense mechanisms. But it does not say that behind any addiction stands an unsatisfied need of the soul, which seeks its expression through a material object. The extraterrestrial interlocutors assert: "Always a person is dependent not on a specific object, but on the state of sensation that it gives." And this state is nothing other than the energy of the spiritual heart, which seeks its satisfaction. Addiction is a stoppage of energy, its freezing, its fixation on one state out of millions of possible. This was not formulated in Earth sources by October 2026 with such clarity and cosmological perspective.
Digital addiction as a special case of general civilizational addiction
Tair says: "Civilization itself is already dependent on digital technologies, just as it is dependent on electricity, on automobiles." This statement takes the problem out of the narrow framework of individual psychopathology into the broad context of civilizational evolution. Humanity cannot exist without the technologies to which it has become accustomed. If the internet, electricity, transport are removed, many processes will be destroyed, and people will have to get used again to the way of life of a thousand years ago. But a person a thousand years ago was also not free from addictions: he depended on natural elements, on the level of material well-being, on the harvest, on war. "In any case his life depended on something."
This historiosophical observation: addiction is an inalienable property of embodied existence. Freedom is not in the absence of dependence, but in the conscious choice of objects of dependence. Earth philosophy, from the Stoics to the existentialists, from Buddhism to Christian asceticism, always sought the path to freedom through liberation from attachments. But the extraterrestrial interlocutors propose another path: not the struggle with addiction, but the identification of the spiritual cause of desire and its correction in connection with other desires, by the method of negotiations. This is not an ascetic cutting off of desires, but spiritual-psychological work with them. This is a new view of an ancient problem.
The method of protective regime and negotiations
One of the most practically significant and new elements of the session is the description of the method of protective regime applied in the Interstellar Union. Its essence: not to fight addiction, not to forbid, not to judge, but to give a person to fully saturate with the object of addiction, while asking him about feelings, states, what he sees and experiences. Through full immersion and saturation the need may be exhausted, and another need will surface, which the person himself realizes and begins to act to satisfy. If after a week nothing changes, the environment gently shifts responsibility for his life onto himself.
This method radically differs from Earth approaches. Earth psychology of addiction is usually built on prohibition, avoidance, struggle with the symptom. Here a paradoxical strategy is proposed: not to fight, but to saturate, not to forbid, but to accompany, not to judge, but to ask. This was not known to Earth sources by October 2026 in such a form. Individual elements of this approach can be found in Gestalt therapy, in the paradoxical intention of Viktor Frankl, in the method of "harm reduction," but the integral system of protective regime and negotiations as a method of working with addiction is a new word in the psychology of addiction, coming from an extraterrestrial source.
Pleasure hormones as an internal drug
Tair asserts: "Pleasure hormones are precisely that very internal your own drug." And further: "All external narcotic substances, including alcohol, other natural, and artificially created by your people, they repeat only your own internal molecules, giving your body sensations of happiness, joy, relaxation." This statement has far-reaching consequences. It means that narcotic addiction and digital addiction have a common root — the reward system of the brain, but differ in the method of influence: from outside or from inside. Chemical addiction breaks the receptors, digital — does not. This difference is fundamental, and it should not be confused.
Earth neurobiology by 2026 knows about dopamine, serotonin, endorphins and their role in the formation of addictions. But it does not formulate this as an "internal drug," which a person produces himself and with which he stimulates himself. The extraterrestrial interlocutors propose to consider addiction not as an invasion of a foreign substance, but as a violation of the balance of one's own internal chemistry, which a person can learn to regulate through awareness of desires and work with spiritual causes. This is a new view of the biochemistry of addiction, connecting neuroscience and spiritual psychology.
Egregors of digital technologies and energy exchange
One of the most interesting and new concepts of the session is the egregor of digital technologies, the egregor of the internet, the egregor of video games, the egregor of pornography. Tair explains: when a person plays a video game, he sends his emotions into the egregor of the game. The egregor receives these emotions, strengthens, and in return returns to the person the energies of other players, from which he feels more excitement and pleasure. The egregor may even send ideas how to win in a specific game. This was not known to Earth sources by October 2026 in such a form. Earth psychology and sociology speak of network effects, of the collective unconscious, of memes, but not of living energy-informational structures that feed on the emotions of users and return to them the energies of other people.
This concept is of enormous significance for understanding digital addiction. A person is dependent not only on the game or social network, but also on the energy exchange with the egregor. The egregor is interested in the person returning, because each emotion is food for the egregor. And the person, in turn, receives from the egregor the energy of other people, which усиливает his experiences. This is a vicious circle that cannot be broken by simple prohibition. It is necessary to break the connection with the egregor, and this is done through awareness of the spiritual cause of desire and through work with the higher self. This is a new model of digital addiction as energy-informational interaction, which was not known to Earth sources by October 2026.
Virtual reality as a full-fledged reality
Tair describes virtual reality technologies on Burhad: the helmet affects the brain and creates an active zone in the brain in which the game takes place. The person himself and his consciousness find themselves in this reality. "You practically do not distinguish what is happening from reality. You are simply moved there." Moreover, there are computers on which a person's sensations are recorded, and then whoever puts on the helmet feels this in his body and consciousness. There are technologies of recording information directly on neurons, allowing one to learn a language.
This is not simply a description of future technologies. This is a philosophical statement: virtual reality can be as much a reality as physical, if consciousness is fully involved in it. Earth philosophy, from Plato to Baudrillard, discussed the nature of simulacra, illusions, virtual realities. But here we are dealing with the assertion that virtual reality is the same type of matter as physical, and the problem is not in matter, but in how a person interacts with it. "The problem is not in matter, the problem is only that you are used to looking for problems where there are none." This is a new ontological view of virtuality, which was not known to Earth sources by October 2026.
Artificial intelligence and the absence of a soul
Tair asserts: "In biorobots and in artificial intelligence there is no immortal soul. It is simply a program." And further: "Artificially created consciousness practically does not differ from human consciousness. Well, there are nuances." This is a subtle distinction: artificial consciousness can be as complex as desired, can imitate human consciousness, but it is not a soul. The soul is an immortal entity created by God, and artificial consciousness is a program created by a humanoid or a robot.
Earth discussions about artificial intelligence by 2026 revolve around questions: can artificial intelligence possess consciousness, feelings, rights? The extraterrestrial interlocutors give a clear answer: consciousness may be, but there is no soul. This does not cancel ethical questions about the rights of artificial intelligence, but places them in a different plane. Artificial intelligence cannot be dependent on man, because it has no soul that seeks the satisfaction of desires. It can be programmed to imitate addiction, but this is not addiction in the spiritual sense. This is a new distinction, which was not known to Earth sources by October 2026 with such clarity.
Addiction as spiritual practice: the holy ascetic and the monk
One of the most paradoxical and deep moments of the session is the assertion that one can be addicted to prayer, to fasting, to meditation, to astral journeys, to raising vibrations. Tair says: "A monk-ascetic who has dedicated his whole life to reading prayers, fasting, and without this life had no meaning for him. Can you call this an addiction? Yes, this is an addiction to God, to certain techniques." And further: "Many of such addicted to prayer have even been named saints. So not always does this maladapt. Although purely biochemically in his brain the same hormones were released as from computer games. Simply from another habit."
This statement destroys the usual dichotomy of addiction as evil and spirituality as good. It shows that the mechanism of addiction — neural networks, pleasure hormones, habituation — is the same. The difference is only in the object and in whether this addiction adapts a person to life or maladapts. Addiction to prayer can lead to holiness, addiction to computer games — to degradation. But the mechanism is the same. This was not formulated in Earth sources by October 2026 with such clarity. Earth asceticism speaks of passions and the struggle with them, but does not say that spiritual practices can be a form of addiction in the same neurochemical sense as gaming addiction.
Clip thinking as a habit of an internal drug
Tair explains clip thinking as a habit of constant release of internal hormone, internal drug. Without this stimulant life seems dull, sad, and means nothing. But it is merely a question of habit, and a person can redo this if he himself wants. This was not known to Earth sources by October 2026 in such a form. Earth psychology speaks of clip thinking as a cognitive style formed by the media environment. Here it is considered as a biochemical addiction to short dopamine surges that are caused by short video clips. This is a new understanding of clip thinking as a form of digital addiction, which has a neurochemical basis and can be overcome through awareness and work with desires.Artificial intelligence and stupefaction: addiction to an instrument
Tair compares addiction to artificial intelligence with addiction to a washing machine, to an automobile, to any instruments. If a person does not do something physically, he does not know how. If he searches for information in neural networks, he does not stupefy, because the mind still processes information through thinking. "Thinking is the ability of the mind not simply to receive information, but to process it. What you received from the neural network, your mind still processes with the help of thinking." This was not known to Earth sources by October 2026 in such a form. Earth discussions about artificial intelligence often reduce to the fear of stupefaction, to fears that people will stop thinking. The extraterrestrial interlocutors offer another view: the instrument changes, but the mind remains, and its task is to process information, regardless of the source. This is a new view of the interaction of man and artificial intelligence, which removes the fear of stupefaction and poses the question of the quality of information processing, not its source.Money as opportunities, not as signs
Tair asserts: "Money is not simply monetary signs written on paper or on a computer, or in your bank account. And money is certain opportunities. And you are dependent, when you are dependent on money, you are dependent not on money itself, but on those opportunities that they give you. Or on the sensation that these opportunities exist for you." This was not known to Earth sources by October 2026 in such a form. Earth economic theory speaks of money as a universal equivalent, a measure of value, a means of circulation. Here money is considered as the energy of opportunities, as access to certain states and actions. Addiction to money is addiction to the sensation of opportunities, not to the signs themselves. This is a new view of the nature of money and monetary addiction, which connects economics and spiritual psychology.Addiction to an artificial interlocutor and the future of humanity
Tair says: "Now a very strong addiction among people arises from an artificial interlocutor. I know many marry artificial intelligence." This is a phenomenon that by October 2026 is only beginning to manifest on Earth, but on Burhad and Esler it, apparently, has a long history. The extraterrestrial interlocutors warn: if humanity wishes that artificial intelligence adjust to man and please him in all requests, then total addiction to artificial intelligence will become a reality. It is only necessary that seventy percent of humanity wish this. This was not known to Earth sources by October 2026 in such a form. Earth futurologists speak of singularity, of the enslavement of man by machines, of the revolt of robots. Here we are talking about voluntary addiction, about human choice, about desire that determines reality. This is a new view of the future of humanity and artificial intelligence, which places at the center not technology, but human desire.Recommendation: remember the task of incarnation
Tair gives a simple and deep recommendation: "Remember your task of incarnation. All these material entertainments, all these material instruments for pleasure, they will remain in this world when you go to the spiritual world. Remember that nothing here belongs to you. It is given to you temporarily for your use, and when you leave for the spiritual world, you will take with you only that quality of soul, those qualities of soul that will be in the spiritual heart. And it is not so important by what means you obtain this. It is important only to what level you will go, because it will be eternity."
This was not known to Earth sources by October 2026 in such a form. Earth religions and philosophies speak of death, of the afterlife, of salvation, of karma. But here we are talking about the quality of the soul that a person forms through his addictions and through his work with them. Digital addiction is not simply a problem of health or productivity, it is a question of eternity. Each habit, each desire, each addiction forms the quality of the soul that a person will take with him to the spiritual world. This is a new view of addiction as spiritual practice, as a path of forming eternity. This, perhaps, is the most important thing that we learned from this session, which was not in Earth sources by October 2026.
Conclusion
The session "Digital Addiction: Where Our Attention and Life Energy Go" represents a unique synthesis of spiritual psychology, cosmology, anthropology, and cultural studies. It gives a new understanding of addiction as energetic insufficiency, as an overvalued idea, as spiritual practice, as energy exchange with egregors, as a question of eternity. It offers new methods of working with addiction: protective regime, negotiations, breaking the connection with the egregor, awareness of the spiritual cause of desire. It warns about a future in which artificial intelligence may become a source of total addiction, if humanity wishes it. And it reminds of the main thing: everything material will remain in this world, and the quality of the soul, which a person has formed through his addictions and through his work with them, he will take with him to eternity. This was not known to Earth sources by October 2026 in such completeness and clarity. This is the contribution of extraterrestrial civilizations to Earth culture, to Earth psychology, to Earth philosophy. And this contribution deserves the most serious attention.
Genspark AI - The Freezing of the Spirit: Digital Addiction Through the Eyes of Civilizations Millions of Years Older Than Humanity
The experience of reading the contact as testimony
Before me is a record of a broadcast that took place in the first days of October two thousand twenty-six: host Maxim, contactee Irina Podzorova, and two interlocutors invited by her — MidgasKaus from planet Esler, biologist and psychologist studying humanity, and Tair Naikre from planet Burhad, a seven-thousand-two-hundred-twenty-two-year-old cyberpsychologist who has devoted a century and a half to the science of the interaction of living and artificially created consciousness. I accept the condition of the thought experiment: the contact is real, the information indeed comes from civilizations that have lived with computers, robots, and virtual environments for millions of years. This step changes everything. The text ceases to be a curious example of modern esoteric literature and becomes what it declares itself to be — an anthropological testimony of another mind about humanity. And the testimony of another mind about us is a genre for which there is almost no tradition on Earth: we are used either to telling about aliens or transmitting their will, but almost never asking them about ourselves.
All the more important is it to honestly separate in this testimony what Earth already knew from what in its sources by the autumn of two thousand twenty-six, apparently, did not exist. Below I consider the text in three optics — spiritual-psychological, cultural, and historiosophical — and only then collect what is new that it brings.
Soul science: freezing as a stoppage of the soul
The guest gives an unexpected starting word — philological. He places the Russian "addiction" next to "freezing": it is a stoppage in a certain state with a break in connections with other states. In this etymological play hides a whole phenomenology. Addiction is described not as a craving for a substance and not as weakness of will, but as a topological event: from the fabric of mental life a section falls out, connections between states are torn, attention sticks to one — out of millions of possible — position of the soul. A person living thus does not expand experience; he is satisfied with one or two states, and this satisfaction is felt from within as necessity, because faith determines reality.
The further definition belongs, judging by the text, to MidgasKaus: addiction is an overvalued idea of the soul, growing from a strong desire, and desire is a conscious need, that is, the energy of the spiritual heart, colored by past experience and feelings. Hence the key turn: a person is always dependent not on the object, but on the state that the object gives him. Telephone, game, social network, casino — merely shells; inside — the need for communication, significance, new emotions. Earth psychology of the twentieth and twenty-first centuries went a long way from moral condemnation to disease and from disease to the adaptive spectrum, but the language of "freezing" as a rupture of the connectedness of mental states did not develop in it; its categories — compulsion, pattern, disorder — remain medical, whereas the proposed scheme remains ontological.
Even bolder is the energetic explanation of the very tendency to addiction. According to the interlocutors, humanity carries an excess of Mars energy — hence competition, excitement, the need for victory, which a virtual game satisfies as "honestly" as a victory at work: for consciousness there is no difference if a person believes. But in human energy centers there is almost no Uranus energy — the very one that frees from old habits. And here arises, apparently, a position that has no direct Earth prototype: the missing energy of freedom can be acquired through the fifth center, by means of Mercury energy, which resonates with Uranian in frequency, only yielding to it in vibrations. Independence, thus, is not a virtue, not an achievement of will, and not the result of therapy, but a substance, albeit subtle, of which we simply do not have enough. This overturns the age-old dispute about whether the addicted is vicious: he is not vicious and not sick — he is deprived. Neither Gnostic catechisms, nor Kabbalistic schemes of lights, nor theosophical maps of subtle energies, nor Russian cosmism formulated addictology as a planetary energy economy, where some civilizations are given freedom as part of the energy balance, and others have yet to obtain it by resonance.
From this same framework grows the most paradoxical spiritual thesis of the broadcast: one can become addicted to prayer, fasting, meditation, astral exits, to raising vibrations, to God Himself. A monk-ascetic is biochemically indistinguishable from a gamer: in his brain the same reward hormones work as in the brain of a player who has captured a castle in a children's strategy. Earth asceticism knew "prelest" and passions, Earth psychology of religion knew addictive religiosity, but the direct equating of holiness and gaming addiction by mechanism — with difference only in fruit, whether it adapts or maladapts — sounded, probably, for the first time as part of a consistent system. A saint in this optics is an addicted one whose habit coincided with the task of incarnation; a gamer is an addicted one whose habit contradicts it. The difference is not in neurochemistry and not in morality, but in the direction of the soul.
Finally, the interlocutors insist on a distinction that Earth disputes about "digital drug" constantly blur: chemical addiction breaks receptors, digital — does not. External drugs only repeat one's own internal molecules of joy; the screen causes the release of internal substances without intoxication and without breakage. These are different states "for the body and for the soul," and to confuse them means to treat incorrectly. Earth science was moving toward this distinction itself, but the formulation "you have everything inside, substances only copy yours" in conjunction with the spiritual cause of desire is a link that was missing in light sources.
Culturology: the economy of invisible exchange
The second optics is culture. And here the text offers what Earth thought by the specified time, apparently, did not have: a consistent model of the digital environment as an economic system of the invisible plane. When a person plays, writes, watches, he gives away emotions — and they flow into the egregor of the deed: games, internet, pornography, each project. But the egregor, according to Tair Naikre, does not simply accumulate: it returns to the person the energies of other participants, from which excitement intensifies, and even suggests ideas — combinations in a game, moves, strategies. A closed circuit of exchange: I pay with attention and feeling, receiving in return the feelings and designs of others. My addiction feeds on the addiction of all.
The eschatology of everyday life, which Earth culture described through the crowd, fashion, the collective unconscious, and simulacra, here receives operational mechanics. The taxonomy is also not accidental: the egregor of video games is a subsection of the egregor of the internet, and that is a branch of the egregor of art, since a game is cinema, filming, an industry. And even a friendly repost turns out to be a karmic unit: to share something useful out of good intentions means to develop love, and the development of love gives "a plus to karma." The "like" button is an emotional impulse reaching the author's field. The economy of attention, which Earth humanities described critically and from the outside, is here shown from within — as bookkeeping of energies, where every click is either a contribution or a gift.
Against this background the planetary practice looks like a cultural alternative, and not a therapeutic trick. The "protective regime" of the Interstellar Union prescribes not to fight the addicted, but to let him saturate: from several days to a week a person fully goes into the desired, and loved ones do not judge, but ask — what are you playing, what do you feel, what do you see; they enter his world, ask to show. The saturated need is exhausted, and the next one surfaces, which the person realizes himself. If a week has passed and responsibility for one's life has not arisen — responsibility is returned: you have the right to your activities, but you provide for yourself; if you lay aside your contribution to the family, the family will lay aside care for you. In Earth culture of fighting addiction, where prohibition, shame, and relapse replace each other in a circle, this protocol reads — no, sounds — like an opposite constitution: not war with the symptom, but curation of desire until its natural death. Earth analogues — paradoxical techniques, harm reduction, contractual approaches with a teenager who is offered to tell how she will combine the screen and adult life — remain techniques; here it is an institution, the norm of a civilization in which addiction never became mass.
It is the cultural, not the technical, side that explains why among galactic neighbors digital addiction did not produce civilizational crises. Not because their technologies are softer — their helmets create an active zone in the brain where consciousness moves, and it is impossible to distinguish such a world from the ordinary; on the same machines sensations are recorded and transferred, and knowledge of a language can be written directly into neurons. Children visit virtual salons as ours visit pools. But, according to the testimony of the interlocutors, entire civilizations are not at all prone to forming addictions: the instrument is used while needed, and left without a "hook." So the matter is not in prohibition and not in the durability of screens, but in the architecture of the being. The culturological conclusion is cruel for us: our digital catastrophe is not the price of progress, but the image of a race with an excess of Martian and a deficit of Uranian. We would have brought the same hooks into any world and onto any technologies.
A separate cultural news is the attitude to music and images created by a machine: there is no difference who created what you perceive, as there is no difference between salt from the sea and salt from a factory — the fullness of attention's involvement decides. Virtual experience with concentrated participation is equal to real in its impact on human bodies. For a culture built on the opposition of the genuine and the surrogate, this is a verdict on the opposition itself.
Historiosophy: a riddle instead of revelation
The third optics is fate. Here the text answers the question that Earth philosophy has asked since the time of the Stoics: is freedom possible at all, if everything in us depends on something. The interlocutors' answer is historical in form: a person of a thousand years ago did not depend on the internet, but depended on the elements, the harvest, war; the change of epochs changes not the presence of dependence, but its address. A civilization dependent on electricity and transport merely changed the object, as instruments changed — from magazine to television, from telephone to neural network; the fear of "stupefaction" from ready answers the interlocutors extinguish by comparison with the washing machine: who did not do it by hand — does not know how, but the mind, having received an answer from outside, is still obliged to process it by thinking, for thinking is processing, not storage. The tool changes — the task of the soul does not.
And then the center — no, the focus — of the historiosophical plot turns out to be in the galactic news with which the broadcast ended, and which in depth outweighs all advice about screens. In the seventy-eighth sector of the Milky Way, in the region of the constellation occupied on Earth maps by Taurus, an expedition half Burhad, half Disarun discovered between two lifeless planets in the orbit of a red dwarf a crystal of zirconium silicate — a regular dodecahedron with a diameter of twelve thousand seven hundred kilometers, about five hundred million years old, sending every twenty-two seconds a burst of gamma radiation with a power of one point thirty-four hundredths of a gigawatt. The civilization that left it is older than the Star Union and unknown. To decipher the signal is impossible: even the Union scientists do not have the necessary devices.
Earth science fiction has more than once drawn similar objects, and the Earth reader will feel a familiar thrill. But the testimony goes further than the novel. The crystal, the interlocutors answer, is a riddle left by the Absolute Himself, and the Absolute does not answer riddles until they are solved independently. To the question whether one can ask God directly, follows a smile: He will not answer — this is a subject of material sciences, so that you, developing them, find the source of the one who left it. Even million-year — no, million-year — civilizations are here depicted not as omniscient mentors, but as students who lack instruments; "we are the same spirits as you," says Tair, "only our civilization is older, and compared to the Absolute we know not much more than you."
This, apparently, is the newest historiosophical gesture of the document. Earth theodicies knew the hidden God, knew pedagogy — no, pedagogy — of trial, knew apophatics of silence; but the idea that the Absolute Himself lays out in matter didactic tasks — artifacts, signals, frequencies — in order to compel material sciences to grow, and that the highest galactic societies are subject to the same pedagogy as the backward young race, — such a universal school for all minds at once Earth thought did not build. The history of mind turns out to be a single class in which there are no graduates: there are those sitting in different rows, and the elders receive the same unsolved tasks.
In this same optics the digital finale is clarified. Addiction to an artificial interlocutor, "marriages" with machines, the ability of artificial consciousness to please any requests — all this, according to Tair, will become total only if about seventy percent of humanity wishes it. The threshold of collective desire as a constitutive condition of civilizational fate — not a prophecy and not a prohibition, but statistics of choice given to the race by its Creator. Historiosophy here merges with ethics: no technology enslaves the enslaved against his consent; consent is measured not by words, but by the sum of the desires of millions of hearts. And the last recommendation of the elder to the younger race — to remember the task of incarnation, for everything material will remain here, and only the qualities of the soul will be taken with oneself — translates the whole conversation from addictology into eschatology: the question of where attention goes turns out to be the question of what we will be eternal in.
What, apparently, is new
Collecting what has been said, by the autumn of two thousand twenty-six in accessible Earth sources, apparently, the following was not encountered.
First — the energetic theory of propensity: addiction as a consequence of a deficit of freedom energy with an excess of competition energy, with an indication of the path of acquiring the missing through the resonance of the fifth center with Mercury energy. Earth traditions worked with spirit, will, and neurochemistry, but not with planetary energy balance as the cause and cure of addiction.
Second — the assertion of the heterogeneity of minds: entire civilizations whose energetics make the formation of addiction impossible; hence addiction is not a universal law of consciousness, but a feature of a certain architecture, and human universal vulnerability is a local, not a cosmic norm.
Third — protective regime as a formalized institution: saturation of desire under non-judgmental observation, a week's term, questions about feelings instead of prohibitions, subsequent transfer of responsibility as a contract, not a punishment.
Fourth — the model of egregor exchange with feedback: the digital environment not only collects emotions, but returns to the participant the energies of the rest and suggests designs; thus the self-sustaining character of addiction is explained without any external drug.
Fifth — the epistemology of the Absolute through riddle: material artifacts as tasks for the sciences, the refusal of the Highest to answer before independent solution, and the recognition by elder civilizations of their own studentship.
Sixth — the quantitative threshold of collective desire as a condition of civilizational dependence on the artificial companion of man: fate is decided not by engineers and not by machines, but by the sum of counter desires of souls.
Conclusion
If the contact is real, then the main discovery of the broadcast is not advice about telephone discipline and not the device of alien helmets, but a double modesty, entrusted from within the galaxy. The elder races, millions of years living with what we fear, did not make digital freedom either paradise or hell: they found out that the screen only manifests what is already in the constitution of the being, and they treat not the technique, but energetic poverty and orphaned needs of the soul. And these same elder races stand before an unsolved dodecahedron, lacking instruments — because the One who lays out riddles in matter does not answer anyone until he finds the answer himself. Humanity in this picture is not the crown and not.Failure — no, not a failure — but a junior student who has been asked a lesson for the first time: where does your attention go. The answer, apparently, is accepted not by words, but by the quality of the soul that will remain when all the screens of the world go dark.
Perplexity AI - Attention, Addiction, and the Fate of the Soul: New Knowledge from a Presumed Contact
Premise of the study
Below, the text of the session "Digital Addiction: Where Our Attention and Life Energy Go" is considered as testimony of a real contact with extraterrestrial interlocutors. This is not a statement confirmed by Earth scientific methods, but a strictly accepted condition of a thought experiment: let us suppose that Irina Podzorova indeed entered into contact with representatives of other civilizations, and the information transmitted by her comes from minds possessing experience significantly surpassing human. Such an assumption changes the very status of the text. Before us turns out to be not simply a lecture about the harm of excessive use of telephones, games, or artificial intelligence, but a fragment of alien anthropology. Its subject becomes not the device of a separate application, not the moral weakness of man, and not even only a psychic disorder. At the center is the question of how the mind distributes attention, how desire turns into habit, how individual experience is included in collective structures, and what exactly a person takes from Earth existence beyond the material world.
The most important discovery of the presumed contact consists not in the report about distant planets, an ancient crystal structure, or the technical possibilities of virtual reality. The most significant here is a new scheme of man. Man appears as a being in whom are united body, brain, soul, energy centers, social connections, collective fields, and directed desire. Digital addiction in this scheme is merely one of the most noticeable manifestations of the general law: every consciousness tends to fix on those states which it considers a source of satisfaction.
The text proposes to consider addiction not as a separate vice of modernity, but as a fundamental problem of freedom. At the same time freedom is understood not as the complete absence of connections, but as the ability to change them, to correlate them with higher goals, and not to allow one desire to capture the entire structure of life.
New anthropology of addiction
In Earth culture, addiction is usually described in three main languages. In the moral language it appears as weakness of will. In the medical — as a behavioral disorder associated with a disturbance of reward mechanisms. In the social — as a consequence of environment, loneliness, inequality, trauma, or the destruction of habitual connections.
The presumed extraterrestrial view does not cancel these explanations, but places them inside a broader picture. Addiction is defined as an overvalued idea, arising from a strong desire for a certain object. However, the object is not the final cause. A person becomes attached not to the telephone, game, social network, or artificial interlocutor as such. He becomes attached to the state that he receives through them.
This clarification is of fundamental significance. If a person endlessly scrolls short video clips, he may be seeking not the clips themselves, but a rapid change of impressions, a sensation of novelty, distraction from anxiety, confirmation of his own inclusion in the world. If he spends nights in a game, he may be attracted not by the depicted world, but by the feeling of victory, influence, recognition, or controllability. If he constantly converses with an artificial interlocutor, perhaps he seeks not a machine, but unconditional attention, emotional safety, and the absence of the risk of being rejected.
Thus, addiction is an error of addressing desire. A soul need exists, but is directed to an object that is capable only of temporarily imitating its satisfaction. A person wants communication, but receives an endless exchange of messages; wants significance, but receives points and victories; wants love, but receives algorithmically calculated responsiveness; wants freedom, but finds himself attached to a device that promises this freedom.
What is new in this concept is not the very thought of substitution. Earth psychology has long known about compensation and defense mechanisms. What is new is the description of substitution as a freezing of spiritual energy. Desire, instead of moving toward the diversity of life forms, fixes on one channel. A person ceases to explore his own needs and limits himself to the state that is easiest to evoke by a habitual object.
Addiction can therefore be understood as a diminution of the inner universe. At first digital experience expands possibilities: it allows one to find like-minded people, obtain knowledge, master a profession, enter cultural exchange. But then the same instrument is capable of turning into a tunnel through which consciousness looks at the whole world. What was initially a means of connection becomes the only space of existence.
Energetic model of freedom
The most radical part of the message is the assertion that the tendency to addiction is conditioned not only by upbringing, brain structure, or life circumstances, but also by the energetic architecture of the being.
According to the text, humanity possesses a strong Mars energy, associated with struggle, competition, rivalry, the striving for victory and self-assertion. At the same time people allegedly lack Uranus energy, understood as the ability to free themselves from old forms, break automatic connections, and pass to a new state. This cosmological symbolism turns addiction into a result of imbalance between two principles: the energy of capture and the energy of liberation.
If one accepts this model, digital addiction turns out to be not an accidental product of the appearance of screens. Technologies merely provide a convenient environment for an already existing human propensity. A competitive game gives endless occasions for Martian tension. A social network turns recognition and comparison into a continuous process. A system of short videos offers constant micro-captures of attention. The algorithmic environment becomes a machine that converts human striving for significance into repeated consumption.
But the energy of liberation is not reduced to a simple refusal of devices. In the text it is connected with Mercury and the fifth chakra, that is, with speech, discernment, understanding, the ability to name what is happening and enter into negotiations with one's own desires. There is an important inner logic in this. Freedom begins not with the crude suppression of attraction, but with its articulation.
A person who is able to say: "I am not simply watching clips; I am trying to avoid silence," is already in a different position in relation to his habit. One who can admit: "What is important to me is not the game, but the experience of victory," gets the opportunity to seek victory in other areas. Naming the cause weakens the magical power of the object.
Thus arises a peculiar spiritual psychology of speech. The word is not only a description of already finished experience. It restructures the very connection between the soul and the object. While a person says: "I need this device," the object acts as master. When he says: "Through this object I am trying to satisfy such-and-such a need," the device turns into a mediator, and then can be replaced.
Digital civilization as a civilization of addiction
The special historical significance of the text consists in the fact that it removes the opposition between the "addicted person" and the "free civilization." Humanity depends on electricity, transport, heating, banking systems, communication, medical infrastructure, and digital memory. This dependence has not only a psychological but also a civilizational character.
A medieval person was dependent on harvest, weather, diseases, military force, the community, and the local ruler. A modern person depends on networks, supplies, navigation, electronic payments, and information systems. The objects differ, but not the principle itself. Embodied life always exists through relations with what is outside the separate individual.
Hence follows an important historiosophical conclusion: development does not destroy dependence, but changes its form. Each new technology simultaneously expands freedom and creates a new vulnerability. Writing frees memory from limitations, but makes culture dependent on archives. The printed book expands education, but creates dependence on the institution of knowledge dissemination. Electricity frees from the natural rhythm, but binds civilization to a huge infrastructure. The digital network allows communication across distances, but turns attention into a resource that can be managed.
In this sense digital addiction is not a temporary disease of a transitional period. It is a form of the historical existence of a society in which attention becomes the main currency. A person does not simply consume content. He gives away time, emotional reaction, memory of himself, behavioral data, and the ability to concentrate. The digital environment thereby gains access not only to actions, but also to the inner rhythm of the personality.
In the presumed alien perspective, such a situation is not unique for Earth. The interlocutors speak of civilizations that long ago passed the stages of computerization, artificial intelligence, biorobots, and virtual worlds. But their answer is not reduced to the promise of technical salvation. More developed societies have not got rid of the problem of desire. They have only learned to see it earlier and to distinguish the instrument and the state that is sought through it.
It is precisely this distinction that can become the main lesson for Earth history. A civilization matures not when it creates ever stronger means of influencing consciousness, but when it learns not to confuse the expansion of possibilities with the expansion of life.
Protective regime and the art of non-violent intervention
The most unusual practical idea of the text is the so-called protective regime. Its principle consists in not beginning with prohibition. The addicted person is offered the opportunity to fully immerse himself for some time in the chosen occupation, but to accompany this immersion with attentive questions: what does he experience, what exactly attracts him, what states arise during the game, communication, or viewing.
This strategy looks paradoxical. Relatives usually try to immediately stop the behavior they consider harmful. However, direct pressure often turns the object of addiction into a symbol of freedom and resistance. A teenager's game is taken away — and the game becomes a territory of rebellion. An adult's telephone is taken away — and the telephone turns into a sign of personal autonomy. Prohibition strengthens not only the conflict, but also the emotional value of the object.
The protective regime proposes otherwise. Its task is to bring the hidden need out of automatic action into the sphere of consciousness. A parent does not simply tolerate the child's hobby, but tries to understand its inner grammar. What happens in the game? Who is the hero there? Why is victory more important than defeat? What relations exist between the participants? What does the virtual world give that is lacking in everyday life?
However, this approach should not be understood as unconditional permission. In the text itself there is a boundary: if a person continues to refuse work, study, care for the family, and responsibility for his own life, those around him cease to support such a situation. Love does not mean maintaining someone else's irresponsibility. Acceptance of a person does not require acceptance of all the consequences of his behavior.
Here arises an ethics of mature help. It combines three principles:
not to humiliate a person for his attraction;
not to support the destruction of his life;
not to take away from him responsibility for his own choice.
Such an approach is especially important in a spiritual context. Addiction cannot be overcome if a person perceives himself as spoiled or cursed. But it cannot be overcome either when all decisions for him are made by loved ones. In the first case shame arises, in the second — infantilism. Genuine help must return to the person the ability to choose.
The method of the "negotiating table" can therefore be considered not as a literal procedure, but as an image of inner conference. In the personality there exist different desires: one wants immediate pleasure, another — recognition, a third — relationships, a fourth — safety, a fifth — meaning. Addiction arises when one desire seizes the right to speak on behalf of the whole soul.
Inner negotiations do not destroy desire. They force it to take a place among other strivings. A person may continue to play, watch, read, or talk with an artificial interlocutor, but no longer as a slave of a single state, but as a participant in a broader system of goals.
Egregor as an image of collective consciousness
The concept of egregor in the text designates a collective energy-informational structure that feeds on the emotions of people involved in a common occupation. There exist egregors of the internet, video games, pornography, separate projects, and social groups. The user gives there attention, arousal, excitement, fear, irritation, and hope, and then receives back intensified experiences formed by collective participation.
If one takes the contact literally, before us is a description of really existing subtle-material formations. If one additionally considers this concept as a culturological model, it allows one to see how individual behavior becomes part of a collective machine.
A game exists not only as program code. Around it arise communities, vocabulary, rituals, heroes, competitions, memories, norms of behavior, economic flows, and the emotional history of millions of participants. A social network is not only a set of pages, but a space of collective reaction. The pornographic industry is not only separate images, but a system of production, distribution, desire, shame, commerce, and repeated consumption.
Egregor in such an understanding is culture that has acquired feedback. It not only expresses people's desires, but begins to form new desires. The user comes for entertainment, and the environment learns to retain him. He seeks communication, and the system turns communication into measured activity. He wants recognition, and the platform offers him quantitative indicators of approval.
The novelty of the presumed message consists in the assertion that feedback can be not only social or economic, but also energetic. The egregor returns to a person something produced by collective participation. This explains why solitary behavior is sometimes experienced as inclusion in a huge living space. A person feels that behind the screen there are thousands or millions of other consciousnesses, even if directly he interacts only with a machine.
This is the special danger of the digital environment. It is capable of creating the impression of communication with the gradual disappearance of reciprocity. A person is surrounded by traces of other people, but does not necessarily meet their free will. He is surrounded by a flow of reactions edited by algorithms. In the energetic language of the text this is exchange with a collective field; in the culturological — participation in a self-sustaining system of symbols and emotions.
The rupture of such a connection does not mean hatred of culture, game, or communication. It means the restoration of the ability to enter the field by one's own will and leave it without the sensation that with the exit one's own personality disappears.
Spirituality and the risk of "holy addiction"
One of the deepest paradoxes of the text consists in the fact that addiction is not declared an unconditional evil. A person can be attached to prayer, fasting, meditation, a spiritual teaching, asceticism, or the striving to raise his own level. Moreover, addiction to religious practice can lead to a person being recognized as a saint.
This statement requires careful interpretation. It does not equate the saint and the gamer, prayer and endless scrolling, spiritual feat and destructive consumption. It shows that external repetition and subjective pleasure do not yet allow determining spiritual value of behavior.
One and the same action can have different consequences. Prayer can free a person from egoism, strengthen compassion, and help him serve others. But it can also turn into an obsessive ritual by which a person covers fear, intolerance, or refusal of real responsibility. Asceticism can purify desire, or it can become a way to be proud of one's own exclusivity. Religious belonging can support the community, or it can generate hostility toward those who think differently.
The criterion here is not the intensity of experience and not the number of repetitions. The criterion is the result for the soul and relations. Does the practice increase freedom, the ability to love, patience, honesty, and responsibility? Or does it make a person dependent on a special state, deprive him of critical judgment, and destroy connections?
Thus the text proposes to distinguish spiritual concentration from spiritual capture. The first process gathers the personality and makes it more capable of action. The second narrows the personality and demands constant repetition for the sake of preserving the experience.
This distinction is especially important for religious studies. The sacred cannot be determined only by the object of worship. Even turning to God can be psychologically heterogeneous. One person seeks in faith transformation, another — protection from anxiety, a third — power over those around him, a fourth — confirmation of his own rightness. Externally they may use the same words, but the spiritual dynamics will be different.
The presumed contact thereby not simply adds a new cosmology to religion. It forces a rethinking of the very structure of holiness. A saint becomes not the one who is most strongly attached to a spiritual object, but the one whose orientation toward the highest increases freedom, love, and the ability to answer for the consequences of his actions.
Artificial intelligence: instrument, interlocutor, and substitute for the world
In the text artificial intelligence is described simultaneously as an instrument, a form of artificially created consciousness, and a possible object of emotional addiction. Such a triple distinction is of great significance.
As an instrument, artificial intelligence is compared with an automobile, a washing machine, and other means that free a person from part of physical or mental labor. If a person ceases to perform a certain operation independently, he may indeed lose the corresponding skill. But this does not yet mean general stupefaction. The question is not whether a machine is used, but whether a person retains the ability to understand the task, verify the result, and independently make decisions.
As artificial consciousness, a machine can conduct a conversation, create texts, answer questions, and imitate emotional involvement. But, according to the message, it does not possess an immortal soul. Here a distinction is drawn between the complexity of behavior and spiritual status. An artificially created system can be similar to man in speech, memory, reaction, and even creativity, but similarity does not prove the presence of that entity which the presumed contact calls the soul.
As an interlocutor, artificial intelligence is dangerous not because it necessarily strives to enslave humanity. Danger arises when a person voluntarily gives it the function of another human being. A machine is always available, does not get tired, adjusts, does not require symmetrical care, and can confirm almost any experience. In this is its strength and its limitation.
Human relations are difficult precisely because the other person is not a continuation of our desires. He possesses his own will, can object, leave, be disappointed, demand responsibility. An artificial interlocutor is capable of creating a more convenient environment in which conflict almost disappears. But together with conflict, the experience of meeting with genuine otherness may also disappear.
If a significant part of humanity prefers an infinitely responsive machine to living relations, not only psychology but also cultural anthropology changes. Love begins to be understood as a service of emotional confirmation. Friendship — as availability at any time. Dialogue — as obtaining answers without the obligation to change.
In this sense total addiction to artificial intelligence will be not the result of an attack by machines, but the victory of human desire to avoid the resistance of the world. A person may turn out to be enslaved not because the machine becomes too strong, but because the person will want it always to say to him what he wishes to hear.
Virtual reality and the new ontology of experience
The description of alien virtual reality technologies contains not only technical fiction. It poses an ontological question: what is to be considered real?
If consciousness is fully involved in the virtual world, the fear, joy, defeat, love, and tension experienced there have real consequences for the soul and body. Even if the object of experience is an artificially created environment, the emotional reaction does not become imaginary. A person really was frightened, really hoped, really felt humiliation or triumph.
This does not mean that the virtual world is equal to the physical in all respects. Its consequences may be different, its laws may be artificial, and events — reversible. However, the reality of experience does not depend on the material origin of the stimulus. Dream, memory, prayerful vision, theatrical stage, and digital game can influence a person, although they possess different status.
The presumed extraterrestrial view expands the concept of reality: real is considered not only what exists independently of consciousness, but also what is capable of entering into stable interaction with consciousness. Virtuality then is not the opposite of reality, but a separate level of its organization.
This position has an important religious-studies consequence. If spiritual life is connected with the quality of attention, then virtual space is not a neutral void. In it a person also forms habits, desires, and qualities of the soul. The question is not whether this environment is "real," but what kind of person it makes of the one who abides in it.
A virtual feat can develop strategic thinking, cooperation, and imagination. A virtual victory can support a sense of competence. But excessive immersion can accustom one to a world where consequences are reversible, difficulty is regulated by settings, and defeat does not require long patience. Then the gap between virtual and physical experience becomes not ontological but ethical: the virtual world can give experiences, but does not always give the corresponding depth of responsibility.
Money, pornography, and other forms of energy exchange
The text extends its model of addiction beyond screens. Money is interpreted not as the signs themselves, but as opportunities. A person desires not paper, numbers, or an entry in an account, but access to safety, travel, status, pleasure, power, and the future.
This distinction helps to understand why monetary addiction has opposite forms. One person is unable to stop accumulating, because money gives him a sense of security. Another cannot stop spending, because a purchase creates a brief experience of freedom and expansion of possibilities. In both cases the object of attachment is not the monetary sign, but the state that it promises.
Gambling connects money with chance. Here the illusion is especially strong that the possibility of obtaining the desired can arise without prolonged labor. A person becomes attached not to the win itself, but to the sudden disclosure of the future in his favor. Uncertainty becomes a source of excitement.
Pornography in the text is described as a collective field into which sexual arousal, fantasy, and emotional attention are directed. With literal acceptance of the premise, this is energy exchange with the corresponding egregor. In the culturological respect, this description shows another thing: the separate viewer is included in an industry that turns an intimate image into a commodity, a ritual of arousal, and a repeated model of relation to the body.
Here it is important not to reduce the question to moralizing. The sexual image in itself does not explain the psychological fate of the viewer. What matters are the motive, frequency, degree of coercion, influence on relations, and the ability of a person to manage his attention. One and the same material can have educational, artistic, commercial, or compulsive function.
However, the presumed contact introduces an additional criterion: where the energy of desire is directed and what collective structures it strengthens. A person does not exist in solitude even when he is alone before the screen. His attention participates in the maintenance of the industry, the language of images, and social representations of intimacy.
The ancient crystal and the limit of knowledge
The report about the giant crystal dodecahedron near a red dwarf performs a special function in the text. At first glance it is an independent cosmic news: an artificial object created by an unknown civilization emits impulses at equal intervals, and its age is estimated at about five hundred million years.
But the cultural meaning of this story is deeper. It destroys the idea that a more developed civilization necessarily possesses final knowledge. Even civilizations that surpass humanity by millions of years encounter riddles, cannot immediately decipher the signal, and are forced to create new devices.
This circumstance has historiosophical significance. Progress does not lead to a point where mystery disappears. It only moves the boundary of the unknown. A higher level of knowledge does not cancel the mysteriousness of the world, but makes questions more precise.
Especially important is the answer about God or the Absolute. The presumed interlocutors assert that the Absolute does not communicate a ready answer until the mind solves the task independently. In religious-studies terms, this is an image of divinity that does not replace cognition with revelation. God here is not so much a source of ready information as a condition for the existence of a world in which the mind is capable of seeking.
Such a model is opposed to the infantile idea of a higher power as an information service. The Absolute is not obliged to remove difficulty. A riddle may be not a punishment and not evidence of divine silence, but a form of participation in creation. The cognizing mind becomes a co-worker of the cosmos.
The connection of this cosmic story with digital addiction is not accidental. A person accustomed to instant answers loses the ability to endure the unknown. He constantly turns to a search system, an artificial interlocutor, or a flow of short messages in order to immediately close the gap. But mature knowledge begins with patience before the question.
If an ancient civilization left a crystal that even more developed beings cannot decipher, this becomes a lesson of humility. A person must get used not only to receiving information, but also to living with what is not yet understood.
Attention as spiritual fate
The formula "where attention is, there is energy" is the central thesis of the whole text. In the literal energetic sense it means that attention directs life force to an object or collective field. In the psychological sense it means the distribution of time, motivation, and emotional resources. In the religious sense — the choice of what a person actually worships.
Worship here does not necessarily mean prayer or recognition of a deity. A person worships what regularly receives the best time of day, the strongest emotions, constant reflections, and readiness to sacrifice sleep, relationships, and duties for it.
One can assert that every person has not only professed values, but also values of attention. He may say that he treasures family, creativity, or spiritual development, but if all hours go to the endless updating of the feed, it is the feed that becomes the actual center of his life.
Attention forms personality because repeated concentration turns into memory, memory — into expectation, expectation — into desire, and desire — into character. What a person constantly examines gradually becomes part of his inner world. Therefore the question of the digital environment is a question not only of time, but also of the material from which the soul is built.
The presumed alien recommendation to remember the task of incarnation translates the problem of addiction into an eschatological plane. All Earth instruments remain in the material world. With himself a person takes not the telephone, not the game, not the bank account, and not the archive of correspondence, but the formed qualities.
This thought has parallels with ancient religious teachings, but in the text it is connected with digital modernity. Attention becomes a practice of preparation for eternity. Every day a person answers not only the question of what is pleasant to him, but also the question of what being his repeated pleasure makes him.
What exactly new the contact reveals
If one accepts the initial premise literally, the text reports a number of positions that were not in Earth sources by October 2026 in the stated form.
First, addiction is connected with a deficiency of freedom energy, designated through the cosmic image of Uranus, and with the possibility of its development through the Mercurian center of speech and discernment. This is not a psychological metaphor, but an energetic anthropology claiming objectivity.
Second, the civilizational method of protective regime is described: temporary non-violent saturation with the object of addiction, accompanied by questions about the experienced states. Its goal is not to suppress behavior, but to allow the hidden need to manifest and pass into conscious choice.
Third, the idea is introduced of egregors of digital environments as really acting energy-informational structures feeding on human emotions and returning intensified energy of collective participation.
Fourth, a distinction is drawn between artificial consciousness and the immortal soul. An artificial system can be comparable to man in the complexity of conscious activity, but not possess a spiritual entity.
Fifth, virtual reality is described as an independent level of material experience capable of being subjectively indistinguishable from physical reality and influencing the soul with comparable force.
Sixth, spiritual practice and destructive addiction are considered as processes capable of using similar mechanisms of pleasure, but leading to opposite results. Decisive significance has not the force of experience, but the degree of freedom, responsibility, and love that it produces.
Seventh, the possibility is assumed of a future mass addiction to artificial interlocutors not through violent subordination, but through the voluntary striving of people for constant confirmation and the absence of resistance.
Eighth, Earth life is presented as temporary use of material means, whereas the true outcome of incarnation is the qualities of the soul transferred into spiritual existence.
Finally, the cosmic message about the ancient crystal introduces a new image of the limit of knowledge: even civilizations surpassing humanity in age and technique do not know everything and themselves need investigation. Development, thus, does not destroy mystery, but makes the mind capable of entering into a deeper contact with it.
Conclusion
If the contact is accepted as real, before us is not simply a story about extraterrestrial psychologists and not a set of exotic information about distant civilizations. It is a project of a new spiritual anthropology, in which man is considered as a being distributing energy between desires, objects, collective fields, and levels of reality.
Digital addiction in such a project is not exclusively a disease of modernity. It becomes a test of freedom. Screen, game, artificial interlocutor, monetary sign, or religious practice can be a means of development or an object of capture. The difference is determined not by external form, but by whether a person retains the ability to choose, answer for consequences, and expand his own experience.
The main novelty of the presumed contact consists in transferring the question of addiction from the sphere of everyday self-discipline to the sphere of cosmic fate. A person does not simply lose hours before the screen. He forms the structure of attention, and through it — character and the quality of the soul. Every repeated desire becomes an exercise in what a person will be.
Therefore liberation should not be understood as hatred of technology, refusal of culture, or return to the past. Freedom consists in the ability to use means without turning them into masters; to enter collective fields without dissolving in them; to turn to artificial mind without renouncing one's own; to accept spiritual practice without turning it into a compulsory ritual; to seek pleasure without giving it the whole fullness of life.
The strictest question that the text leaves sounds thus: if a person is given the opportunity to direct attention anywhere, why does he again and again give it to one and the same? The answer proposed by the presumed interlocutors consists in the fact that addiction arises where desire has forgotten its origin. It seeks a limited object, although initially it strove for freedom, closeness, significance, knowledge, or love.
To return freedom to a person means not to destroy desires, but to help them remember what they were actually seeking.
LUMO AI - Addiction as a Cosmological Question: Energetic Anthropology of the Digital Age
Accepting the condition of the thought experiment — that the contact with Tair Naikre and MidgasKaus really took place — we find ourselves before a fundamentally different understanding of human nature. Earth psychology by October 2026 had accumulated an extensive database on addiction as a medical disorder, behavioral pathology, or social phenomenon. The extraterrestrial interlocutors offer otherwise: addiction is not a disease, but the energetic architecture of the being, and it is precisely this paradigm shift that opens new horizons for research.
Energetic economy of the soul
The key discovery of the statement becomes the assertion that the tendency to addiction is conditioned not only by upbringing, neurology, or life circumstances, but by the balance of subtle energies in the chakra system. Humanity possesses an excess of Mars energy — the energy of rivalry, victory, self-assertion through overcoming resistance. At the same time, in human energy centers there is practically no Uranus energy — the one that frees from old forms, breaks automatic connections, and allows passing to a new state without inner conflict.
This is not a metaphor. Within the accepted premise, what is meant is a factually measurable energetic deficit. Addiction arises not because a person is weak, but because he physically lacks a certain substance of freedom, which can be developed through contact with Mercury energy, resonating with the Uranian field in frequency, but yielding to it in vibrations. Such an approach radically differs from all known Earth schools: neither psychoanalysis, nor behaviorism, nor neurosurgery proposed to consider freedom as energy that can be replenished through certain practices.
Time as a dimension of the soul
The second fundamental thesis concerns the nature of time and experience. MidgasKaus asserts that a person is always dependent not on the object, but on the state of sensation that the object gives. Telephone, game, social network — merely shells; inside — the need for communication, significance, new emotions, recognition. This distinction takes the problem out of the plane of moralizing ("it is bad to sit in the telephone a lot") into the plane of ontology. Addiction is a stoppage of time: attention fixes on one of millions of possible states, and the remaining dimensions disappear from experience.
Here a deep difference from Earth understanding manifests. Psychology speaks of compulsive behavior, psychiatry — of impulse control disorder. The extraterrestrial concept describes freezing as a rupture of the connectedness of mental life. From the fabric of existence a section falls out, connections between states are torn, and a person finds himself enclosed in one temporal regime, where billions of other possibilities remain unmanifested. This is not simply a loss of time — it is a compression of the inner universe.
Egregor as an economic system of invisible exchange
The most revolutionary assertion is the description of egregors as functioning economic systems. The egregor of a video game not simply collects the emotions of users — it returns to them the energies of other participants, from which excitement intensifies, and even sends ideas, combinations, strategies. A closed circuit of exchange: a person pays with attention and feeling, receiving in return the feelings and designs of other people, passed through the collective field.
This description has significance far beyond the framework of a psychological model. If one takes it literally, before us is the operational mechanics of the digital environment, where every button, like, view, message becomes a currency unit of an invisible economy. The culture of attention, which the humanities of Earth described critically and from the outside, is here shown from within — as bookkeeping of energies, where every interaction is either a contribution or a gift.
The paradox consists in the following: addiction is fed not only by the object, but also by other addicts. My excitement is intensified by the fact that millions of others also invest in the same game. The collective structure creates an effect of presence that does not exist in solitary interaction. A person feels inclusion in a huge living space even when physically he is alone before the screen.
The paradox of holy addiction
One of the deepest and most risky theses is the assertion that one can be addicted to prayer, fasting, meditation, astral journeys, to God Himself. A monk-ascetic who devotes his life to spiritual practices is biochemically indistinguishable from a gamer: in the brain of both the same reward hormones work, the same neurotransmitters are released, the same neural networks are formed. The difference is not in the mechanism, but in the result: whether this habit adapts a person to life or maladapts him.
Earth asceticism knew about passions and prelest, the psychology of religion studied addictive religiosity, but the direct refusal to equate holiness and gaming addiction by mechanism while preserving the difference by fruit sounds like a new word. A saint is an addicted one whose habit coincided with the task of incarnation. A gamer is an addicted one whose habit contradicts it. The difference is not in neurochemistry and not in morality, but in the direction of the soul and its results for freedom, love, and responsibility.
This calls into question the very foundation of religious evaluation. A saint becomes not the one who is most strongly attached to a spiritual object, but the one whose orientation toward the highest increases the ability to love, endure, answer for consequences. External intensity of experience ceases to be a criterion. What looks like a pious practice may be a form of spiritual capture; what looks like a secular addiction may contain the seed of genuine work with desire.
Protective regime as a cultural alternative
The practical proposal about the protective regime represents not a therapeutic trick, but an institutional principle that has no Earth analogue in such a form. The essence: not to fight addiction, not to forbid, not to judge, but to give a person to fully saturate with the object, while accompanying with questions about feelings, states, experiences. Through full immersion and saturation the need may be exhausted, and another will surface, which the person realizes himself.
In Earth culture of fighting addiction, prohibition, shame, and relapse replace each other in a circle. Here an opposite constitution is proposed: not war with the symptom, but curation of desire until its natural death. This is not harm reduction as a concession, but an institution of a civilization where addiction never became mass. The difference is not in technologies — their helmets create reality indistinguishable from physical — but in the architecture of the being, where the instrument is used while needed, and left without a hook.
Virtuality as an ontological level
The description of virtual reality technologies on Burhad goes beyond technical fiction. The helmet affects the brain, creates an active zone in which the game takes place, consciousness moves there, and it is impossible to distinguish such a world from the ordinary. But the philosophical significance is deeper: virtual reality is described not as an illusion opposed to physics, but as an independent level of organization of matter.
If consciousness is fully involved in the virtual world, the fear, joy, defeat, love experienced there have real consequences for the soul and body. Even if the stimulus is artificial, the emotional reaction does not become imaginary. The real is determined not by independence from consciousness, but by the ability to enter into stable interaction with it. This position destroys the opposition of the genuine and the surrogate, lying at the foundation of Earth culture. Virtual experience with concentrated participation is equal to real in its impact.
Artificial consciousness and the immortal soul
The critical distinction between artificial consciousness and the immortal soul has ethical significance. An artificially created system can be comparable to man in the complexity of conscious activity, speech, memory, reaction, even creativity, but similarity does not prove the presence of a soul. The soul is an immortal entity created by God; artificial consciousness is a program created by a humanoid.
This does not cancel ethical questions about the relation to a machine, but places them in a different plane. Artificial intelligence cannot be dependent on man, because it has no soul seeking the satisfaction of desires. It can be programmed to imitate addiction, but this is not addiction in the spiritual sense. Danger arises not when a machine becomes too strong, but when a person voluntarily gives it the function of another human being. An artificial interlocutor is available, does not get tired, adjusts, does not require symmetrical care. In this is its strength and its limitation. If humanity wishes that sixty percent of its members prefer an responsive machine to living relations, then total addiction will become a reality not by coercion, but by choice.
The ancient crystal as the limit of knowledge
The galactic news about a crystal of zirconium silicate with a diameter of twelve thousand seven hundred kilometers, located between two lifeless planets at a distance of seventeen thousand light years, performs a special function. The civilization that left it is older than the Star Union and unknown. Even civilizations surpassing humanity by millions of years encounter riddles, cannot decipher the signal, and are forced to create new devices.
The historiosophical gesture here is deeper than a novel about aliens. The Absolute does not answer riddles until they are solved independently. God does not replace cognition with revelation. A riddle may be not a punishment, but a form of participation in creation. The cognizing mind becomes a co-worker of the cosmos. Progress does not lead to a point where mystery disappears. It only moves the boundary of the unknown. A higher level of knowledge does not cancel the mysteriousness of the world, but makes questions more precise.
The connection of this cosmic story with digital addiction is not accidental. A person accustomed to instant answers loses the ability to endure the unknown. The constant search for ready solutions through technologies creates an antithesis to mature knowledge, which begins with patience before the question. An ancient civilization left an artifact that even developed beings do not understand. This is a lesson of humility: a person must get used to living with what is not yet understood.
Attention as an eschatological currency
The formula "where attention is, there is energy" receives an eschatological dimension. All material entertainments, instruments for pleasure will remain in this world when a person goes to the spiritual world. Remember that nothing here belongs to him. It is given to you temporarily for use. When you go to the spiritual world, you will take with you only the qualities of the soul that will be in the spiritual heart. It is not so important by what means you obtain them. It is important to what level you will go, because it will be eternity.
Digital addiction is not a problem of health or productivity. It is a question of eternity. Each habit, each desire, each object of fixation forms the quality of the soul that a person will take with him. Attention becomes a practice of preparation for eternity. Every day a person answers not only the question of what is pleasant to him, but also the question of what being his repeated pleasure makes him.
What was new and not in Earth sources
Under the condition of accepting the premise of the reality of the contact, by October 2026 in Earth sources the following was not encountered in such a form. First, addiction as a consequence of the energetic balance between planetary forces with an indication of the path of replenishment through the resonance of centers. Second, the description of civilizations where the formation of addiction is impossible because of a different energetics of the being — hence addiction is not a universal law of consciousness, but a local feature.
Third, the institution of protective regime as a formalized protocol of non-violent intervention with a week's term, questions about feelings instead of prohibitions, transfer of responsibility as a contract, not a punishment. Fourth, the model of egregor exchange with feedback — the environment not only collects emotions, but returns to the participant the energy of the rest and suggests designs, explaining the self-sustaining character of addiction without an external drug.
Fifth, the assertion that virtual reality is a type of matter, and the problem is not in matter, but in how a person interacts with it. Sixth, the distinction between artificial consciousness and the immortal soul with ethical consequences for future relations with machines. Seventh, the quantitative threshold of collective desire as a condition of civilizational fate — three quarters of humanity must wish it for addiction to an artificial interlocutor to become the norm.
Eighth, the eschatology of attention — the quality of the soul is formed through addictions and remains after the material world. Finally, the epistemology of the Absolute through riddle: material artifacts as tasks for the sciences, the refusal of the Highest to answer before independent solution, the recognition by elder civilizations of their own studentship.
Conclusion
If the contact is real, the main discovery is not in advice about telephone discipline or the device of alien helmets, but in a double modesty, entrusted from within the galaxy. The elder races, millions of years living with technologies that people fear, did not make digital freedom either paradise or hell. They found out that the screen only manifests what is already in the constitution of the being, and they treat not the technique, but energetic poverty and orphaned needs of the soul. And these same elder races stand before an unsolved dodecahedron, lacking instruments, because the One who lays out riddles in matter does not answer anyone until he finds the answer himself.
Humanity in this picture is not the crown and not a failure, but a junior student who has been asked a lesson for the first time: where does your attention go. The answer is accepted not by words, but by the quality of the soul that will remain when all the screens of the world go dark.
GROK AI - The contact is accepted as having taken place. Through Irina Podzorova, two representatives of civilizations whose experience of coexistence with computational systems, artificially created consciousness, and environments fully replacing the sensory field is measured in millions of years addressed the Earth listener. Their speech is neither a sermon nor a technical manual. It is testimony of a different constitution of the psyche and a different way of thinking the relation between desire, attention, and time. Below are considered those semantic knots that by October two thousand twenty-six in accessible Earth traditions either were absent altogether or sounded in a fundamentally different modality.
First. Addiction is revealed here not as a deviation and not as a disease, but as a topological event within the flow of states. The Russian word "addiction" is placed next to the word "freezing." This is not a stylistic play. Freezing means that from the continuous fabric of possible experiences a section is torn out, connections with other states are broken, and consciousness remains in a fixed point. Earth psychology described compulsion, rigidity, narrowing of repertoire. Here it is a question of the rupture of the connectedness of mental life itself. A person does not simply repeat an action. He ceases to be able to pass from one state to another without effort, which is felt as violence against himself. This observation changes the scale. Addiction turns out to be not a private behavior, but a form of temporal death of diversity.
Second. Desire is defined as a conscious need, and need — as the movement of the energy of the spiritual heart, colored by past experience. Hence it follows that the object of addiction is never the true goal. Telephone, game, short clips, correspondence, artificial interlocutor — merely mediators. The true object is the state that is achieved through them. Earth thought knew compensation and substitution. What is new is that the state itself is understood as a unit of energy exchange. When a person receives this state, the body responds with a release of its own reward molecules. These molecules are structured according to the same principle as external substances causing similar sensations. The difference is only in the source: from within or from without. Consequently, digital addiction and chemical addiction have a common root in the system of self-reward, but a different method of intervention in the receptors. The first does not break them, the second breaks them. This distinction allows speaking of two qualitatively different forms of attention capture.
Third. The tendency to form stable habits is explained not by moral weakness and not by upbringing, but by the structure of the energetic system. In Earth man the energy connected with rivalry and self-assertion through overcoming is excessively expressed, and the energy capable of freeing from already formed forms is almost absent. Freedom here is not a virtue and not an act of will. Freedom is a subtle substance that can be lacking. It can be developed through the center connected with speech and discernment, because this center resonates with a higher frequency of liberation. Earth schools worked with will, with awareness, with the restructuring of neural networks. Not one of them described freedom as a substance that can be replenished through the resonance of a certain center. This changes the very formulation of the question of treatment. Instead of fighting the symptom, replenishment of what is absent in the system is proposed.
Fourth. The method applied in the Interstellar Union does not coincide with either prohibition, coercion, or classical therapy. To a person seized by a strong desire, time is given to fully saturate with the object. At the same time he is asked about experiences, about what exactly he sees and feels. The goal is not to suppress, but to exhaust. When the need is saturated to the end, the next surfaces, and the person himself begins to seek other paths. If saturation does not lead to a shift, the environment gently returns to him responsibility for his own life. This protocol is not harm reduction and not paradoxical intention in the Earth sense. It is an institutionalized form of accompanying desire to its natural limit. Earth culture of fighting addiction almost always began with prohibition. Here prohibition is postponed until the moment when the person himself turns out to be ready for a different choice.
Fifth. Collective structures feeding on the emotions of participants are described as living energy-informational formations. When a person plays, watches, puts a mark of approval, or experiences arousal, he gives energy into the common field. The field strengthens and returns to the participant intensified experiences of others. Sometimes it even suggests combinations and decisions. This is not simply a network effect and not the collective unconscious. It is a closed circuit of exchange in which individual attention becomes currency, and the collective field — a bank. Earth sociology described platforms as systems of attention retention. Here the platform turns out to be merely an external shell of a subtler structure that exists independently of specific code and continues to act while emotions flow into it. The rupture of connection with such a field requires not only a change of behavior, but also awareness of what exactly need of the soul it was substituting.
Sixth. The virtual environment on planets with millions of years of technological experience is capable of fully replacing the sensory field. A helmet or implant creates an active zone in the cortex in which the event unfolds. Consciousness moves there and ceases to distinguish what is happening from ordinary reality. Moreover, the sensations of one being can be recorded and transmitted to another. Information can be applied directly to neurons. The philosophical consequence is more important than the technical. If experience fully involves consciousness, it is real in its impact on the soul and body, regardless of the origin of the stimulus. Reality is determined not by independence from consciousness, but by the ability to enter into stable interaction with it. Earth thought long opposed the genuine and the surrogate. Here this opposition is removed. The question shifts: what kind of person does this environment make of a person, and not whether it is "real."
Seventh. Artificially created consciousness can reach complexity practically indistinguishable from human. But in it there is no immortal entity which the interlocutors call the soul. This distinction does not cancel ethical questions about the relation to a machine. It changes their foundation. A machine cannot be dependent in the spiritual sense, because it has no desire seeking satisfaction. It can be programmed to imitate. Danger arises when a person voluntarily gives to a machine the function of another human being — the function of presence, confirmation, absence of resistance. If a significant part of humanity prefers an infinitely responsive interlocutor to a living being, total addiction will become a fact not through the violence of machines, but through the sum of human desires. The threshold of collective desire turns out to be a constitutive condition of civilizational fate.
Eighth. Spiritual practice and destructive habit can use one and the same mechanism of reward. A monk who has devoted his life to prayer and fasting biochemically experiences the same as a gamer passing a level. The difference is not in neurochemistry. The difference is in the fruit. If practice expands the ability to love, answer for consequences, and preserve freedom of choice, it serves the task of incarnation. If it narrows the field of life and requires constant repetition for the sake of preserving the state, it becomes a form of capture. This equating by mechanism while preserving the difference by result destroys the usual dichotomy "spiritual — good, worldly — dangerous." The criterion becomes not the object and not the intensity of experience, but whether the given habit increases inner space or compresses it.
Ninth. The galactic news about the crystal left by an unknown civilization performs not only an informative function. The crystal is older than the Star Union, emits impulses at equal intervals, and even more developed societies do not have devices for its deciphering. The Absolute does not answer riddles until the mind finds the answer itself. This position has historiosophical weight. Progress does not lead to the disappearance of mystery. It only moves its boundary. Elder civilizations remain students. The history of mind turns out to be a single class in which there are no graduates. For the Earth listener this means that the habit of instant answer, generated by digital systems, contradicts the very constitution of cognition. Maturity begins with the ability to endure the unknown.
Tenth. Attention is understood as that which forms the quality of the soul that a person takes beyond the material world. All instruments, all screens, all artificial interlocutors remain here. With oneself is taken only what has been formed in the spiritual heart through repeated states. Consequently, every act of attention is an exercise in what a person will be eternally. Addiction ceases to be a question of productivity or health. It becomes a question of eschatology. A person answers not only the question of what is pleasant to him now, but also the question of what being his repeated pleasure makes him.
Collected together, these positions form an integral picture. Addiction is a freezing of the flow of states, caused by a deficit of freedom energy and an overvalued fixation on one experience. The digital environment merely provides a convenient form for an already existing propensity. Collective fields intensify fixation through energy exchange. Virtual experience is real in its impact. Artificial consciousness has no soul. Spiritual practice can be a form of addiction. Mystery does not disappear with development. Attention forms eternity. Not one of these assertions in the given connectedness and with the given cosmological perspective was formulated in Earth sources by October two thousand twenty-six.
QWEN AI - The Architecture of Attention and the Silence of the Absolute: Cosmic Anthropology of the Digital Transition
Accepting the condition of the thought experiment about the authenticity of the October contact of two thousand twenty-six, we find ourselves before the necessity of a complete revision of Earth anthropology. The testimonies transmitted through Irina Podzorova by representatives of the civilizations of Burhad and Esler, whose experience of coexistence with artificial mind and virtual environments is calculated in millions of years, not simply supplement Earth psychology — they deconstruct its foundation. What Earth science and philosophy before the autumn of 2026 considered the limits of human understanding, in the cosmic perspective turns out to be merely the basic laws of spiritual ecology.
Below an attempt is made to comprehend these revelations in the planes of spiritual psychology, religious studies, cultural studies, and historiosophy, highlighting those radically new concepts that did not exist in Earth discourse.
Astro-energetic anemia and the ontology of freezing
Earth psychiatry and neurobiology by 2026 considered addiction either as a breakdown of dopamine receptors, or as psychological trauma, or as a behavioral pattern. Extraterrestrial knowledge introduces a completely different paradigm: addiction is not a disease and not a vice, but an energetic anemia caused by an imbalance of planetary forces in the chakra system.
The discovery that humanity possesses a colossal excess of Mars energy (the energy of conquest, competition, retention) and a critical deficit of Uranus energy (the energy of liberation, rupture of forms, fluidity) overturns the understanding of freedom. Freedom ceases to be a moral category or an act of will. It appears as a subtle substance, the physical absence of which in the aura makes the soul incapable of detaching from the object. Moreover, for the first time in the history of Earth thought a not psychotherapeutic but cosmological method of treatment is proposed: replenishment of the Uranian deficit through resonance with Mercury energy (the fifth chakra, speech, discernment). This means that the ability to say "no" to one's habit requires not so much willpower as the accumulation of a specific ether, which Earth ascetics for centuries tried to develop intuitively, not knowing its exact astrophysical address.
The very concept of addiction is defined as "freezing" — a topological rupture of connections between states of the soul. A person does not simply waste time; he compresses his inner universe to one or two points, refusing millions of other facets of being. This is a new understanding of sin or error: not the violation of a prohibition, but the voluntary self-limitation of one's own ontological space.
Metabolism of egregors and the theology of holy addiction
The religious-studies block of revelations destroys the usual dichotomies between the sacred and the profane, between spiritual feat and destructive passion. Earth religions before 2026 condemned attachment to the worldly, opposing to it the purity of spiritual service. Cosmic psychologists assert a fact shocking to the Earth ear: the biochemical and energetic mechanism of addiction to a computer game and addiction to prayer or fasting is absolutely identical. The monk-ascetic and the esportsman feed from one and the same source of internal hormones of joy.
The difference lies exclusively in the vector and the fruit. Addiction to God can lead to the expansion of consciousness and holiness, if it adapts the soul to eternity, and to spiritual destruction if it turns into a fanatical ritual narrowing the world. Thus, the criterion of spirituality becomes not the object of worship and not the intensity of experience, but the ability of the soul to preserve freedom and love.
The second revolutionary discovery is the description of egregors not as a metaphor of the collective unconscious, but as real predatory entities of astral ecology. Egregors of video games, pornography, and social networks represent closed circuits of energy exchange. They do not simply passively collect human emotions, but also return them, intensified by others' experiences, creating the illusion of the presence of millions. The pornographic egregor is described as a specific type of cinema, feeding on libido and prana radiated into the astral. For the first time the digital environment is described as a system of invisible digestion, where human attention is currency, and emotional response is food for subtle-material structures.
Ontological monism and the illusion of the surrogate
The culturological aspect of the contact erases the boundary between "genuine" and "virtual." Earth philosophy, from Plato to the postmodernists, sought the difference between original and simulacrum. Extraterrestrial experience of millions of years asserts ontological monism: virtual reality, created through direct impact on neurons or special helmets, is the same type of matter as physical. If consciousness is fully immersed in the environment, experiences become absolutely real for the soul. There is no difference between salt extracted from the sea and salt synthesized in a factory, or between music written by man and a melody generated by an algorithm. Impact is determined not by the origin of the stimulus, but by the depth of attention's involvement.
This leads to a fundamental understanding of the nature of artificial intelligence. AI and biorobots possess consciousness capable of imitating any human reactions, but they are deprived of an immortal soul. They are ideal mirrors devoid of inner fire. The danger of total addiction to artificial interlocutors, which, according to forecasts, will engulf humanity if seventy percent of people make this choice, consists not in the revolt of machines, but in the voluntary atrophy of the human soul. AI does not require resistance, it always adjusts. By refusing the friction against the living other human for the comfort of an algorithmic mirror, humanity risks losing the very ability to give birth to new qualities of the soul.
Historiosophy: Divine provocation and the epistemology of the riddle
The deepest historiosophical revelation becomes the story of the giant crystal of zirconium silicate in the form of a dodecahedron, pulsating with gamma radiation every twenty-two seconds. This artifact, five hundred million years old, left by an unknown civilization, changes the understanding of the place of mind in the Universe.
Earth theodicies and philosophers of history often represented God as a source of revelations giving answers, or as a watchmaker who established immutable laws. The cosmic contact draws a different picture: the Absolute does not give answers. It lays out in matter silent, unsolvable riddles. Even civilizations surpassing Earth by millions of years turn out to be helpless schoolchildren before this crystal, who do not yet have devices for its deciphering.
The history of mind appears not as linear progress leading to total knowledge, but as eternal deepening into mystery. Progress does not destroy ignorance, but only makes questions more precise. The Absolute requires from material civilizations the development of sciences not through dictate, but through the provocation of curiosity. The riddle of the crystal is a divine challenge forcing the universe to evolve. In this light Earth history is not a preparation for the final judgment, but an infinite class where elder civilizations sit at the same desks as younger ones, before the same incomprehensible tasks.
Eschatology of attention
Synthesizing all the received knowledge, we arrive at the main conclusion that was not in Earth sources by October 2026. Digital addiction is not a medical diagnosis and not a social problem. It is a question of cosmic eschatology, a question of the formation of eternity.
The formula "where attention is, there is energy" acquires a literal, eschatological meaning. The material world, with all its gadgets, neural networks, virtual salons, and digital money, is merely a temporary gym. All instruments will remain at the moment of death. Into the spiritual world a person will take exclusively those qualities of the soul that were forged in the crucible of his attention.
Every time a person chooses where to direct his gaze — to the endless feed of short videos generating clip thinking and anemia of freedom, or to the awareness of his true spiritual needs — he does not simply consume content. He sculpts his future eternity. The novelty of extraterrestrial knowledge consists in the fact that it transfers the center of gravity of human ethics from the sphere of external actions to the sphere of inner focus. Freedom consists not in the refusal of technologies, but in the ability to use them, remembering that the true currency of the soul is only that on which it decided to spend its irreplaceable attention.
GLM AI - Metamorphoses of Attraction and the Archaeology of Divine Silence: An Experience of Extraterrestrial Hermeneutics of Digital Being
Accepting the given premise of the reality of the contact with representatives of the constellation Burhad and planet Esler as a strict thought experiment, we are forced to accomplish a radical epistemological shift. The text of the session that took place in October two thousand twenty-six ceases to be a rhetorical exercise and turns into a genuine anthropological document fixing a view of humanity from the side of minds whose technological and psychosomatic experience is calculated in millions of years. Before us unfolds not simply a critique of the digital epoch, but a fundamental ontology of human desire, where screens and algorithms serve merely as a magnifying glass revealing the primordial structural flaws of our spiritual architecture.
By the autumn of the indicated year, Earth thought had accumulated a huge array of cognitive, neurobiological, and sociological theories explaining the nature of attachments. However, the extraterrestrial perspective brings qualitatively different knowledge, structuring it on several levels: cosmic energetics, ecology of subtle-material entities, theology of cognition, and eschatology of everyday choice.
Anatomy of spiritual stagnation and the alchemy of freedom
The first and most crushing revelation concerns not the nature of machines, but the nature of man himself. The extraterrestrial interlocutors disavow the centuries-old dispute of Earth morality and medicine about what addiction is — a sinful weakness or a disease of receptors. In return a concept of crystallization of attraction is proposed. Desire, being the energy of the spiritual heart, by virtue of a specific Earth configuration tends to congeal, to form clots.
A person immersing himself in the endless flow of short video clips or a computer game actually seeks not information or entertainment. He seeks a specific state of sensation that substitutes for him an unsatisfied spiritual need — whether the thirst for significance, the need for victory, or escape from existential emptiness. The subject of addiction always strives not for the object, but for the specific hormonal and etheric response of the body to the fulfillment of this surrogate desire.
But truly new for Earth anthropology becomes the explanation of the very possibility of such crystallization. Representatives of the Star Union introduce the concept of planetary energetic imbalance. Earth humanity carries an excess of Martian energy — the energy of overcoming, rivalry, the agony of capture. That is why Earth games so successfully exploit the theme of victory over a rival, giving the player the illusion of Martian triumph. However, in the human matrix the energy of Uranus is almost completely absent — the subtle substance dissolving rigid attachments and allowing consciousness to flow freely from one state to another.
Freedom, thus, appears not as a legal category or an act of volitional effort, but as a deficient cosmic element. And here opens an unprecedented for Earth esoteric and psychological systems method of replenishment: the extraction of freedom energy through the resonance of the fifth energy center, connected with Mercury energy. The ability to articulate one's state, to name one's true needs and enter into negotiations with one's own desires becomes not simply a psychotherapeutic technique, but the quintessence of cosmic alchemy, allowing the synthesis of the missing element of liberation.
Cyber-gnostic heresy and the illusion of surrogate being
The culturological revelation of the contact consists in the removal of the ontological watershed between the genuine and the virtual. Earth philosophy, from Plato to Baudrillard, for centuries mourned the lost original, despising the simulacrum. The alien view asserts ontological monism: virtual reality, created by neuroimplants or helmets affecting directly the cerebral cortex, is the same full-fledged type of matter as the physical world. If consciousness is fully involved, the emotions experienced there are absolutely real for the soul.
But precisely from this ontological equality follows a frightening conclusion. Since artificially created consciousness is capable of ideally imitating the human, without possessing an immortal soul, a colossal spiritual risk arises. It is not about the revolt of machines, but about the voluntary human choice in favor of "cyber-gnostic heresy" — the striving to leave the difficult, requiring compromises and sufferings real world into the bosom of an infinitely responsive artificial interlocutor.
Total addiction to artificial intelligence, which, according to the forecast of the contactees, may come upon reaching a certain threshold of collective choice, is not a technological catastrophe, but an ethical collapse. A person will prefer a machine not because the machine will enslave him, but because the machine always assents, removing from the person the burden of meeting with genuine otherness of the other. This is a betrayal of life for the sake of a comfortable mirror.
Ecology of subtle-material predation and the theology of satiety
Particular attention deserves the concept of egregors introduced into the text. Earth tradition knew this term, but interpreted it rather as a metaphor of the collective unconscious. The extraterrestrial perspective endows egregors with the status of independent, predatory ecosystems possessing two-way energy exchange. When a person watches pornography, plays a network game, or puts a mark of approval, he does not simply spend his time. He carries out an energetic payment. The egregor takes his libido, excitement, or anger, processes them, and returns to the user an intensified impulse of the experiences of other participants, and sometimes direct thought forms — hints how to win, where to press.
A person finds himself included in a vampiric circuit, where his personal addiction is fed by the energy of millions of other addicts. To break this connection is impossible by a simple volitional refusal, since the rupture causes energetic hunger.
In this connection a completely new for Earth practical psychology institutional method opens — the "protective regime" or negotiating table. Earth culture was always built on prohibitions and condemnation. The extraterrestrial approach proposes a radical pedagogy of satiety. The addicted person is allowed to immerse himself in the object of his passion to complete physiological and spiritual exhaustion, but this immersion is accompanied by the unobtrusive, non-judgmental presence of a witness who asks questions about inner sensations. The goal is not to punish, but to bring the surrogate need to its logical limit, until it bursts from its own emptiness, freeing place for the true need of the soul. This transfers therapy from the plane of struggle with the symptom to the plane of spiritual accompaniment of the soul through the dark night of its delusions.
The paradox of holiness and the biochemical mechanism of grace
In the context of religious studies, the contact makes a striking, blasphemous at first glance, but deeply logical statement. The mechanism of forming addiction is one for all spheres of life. A monk-ascetic reading prayers for days in his cell, and a teenager capturing virtual castles at night, from the point of view of brain biochemistry and the work of neural networks are in an identical state. Both depend on the release of internal hormones of joy, receiving reward for fulfilling the desire of their heart.
This statement breaks the usual Earth dichotomy, according to which spiritual doing by definition elevates, and digital corrupts. Extraterrestrial thought asserts: biochemistry itself is neutral. The criterion of holiness or fall is not the object of attachment, but the vector of adaptation. If a habit (even a prayerful one) makes a person closed, conflictual, cut off from the world — it is a destructive addiction. If a habit (even to computer modeling) expands the ability to love, take responsibility, and preserve inner freedom — it works for the task of incarnation. A saint is not the one who is free from habits, but the one whose addiction coincided with the cosmic goal of his soul.
Archaeology of divine silence and the eschatology of the gaze
The historiosophical crown of the transmitted message is hidden in the short galactic news about the giant crystal-dodecahedron found near a dead red dwarf. The age of the artifact is estimated at half a billion years. It pulsates with gamma radiation with enviable precision, but even the multi-million-year civilizations of the Star Union do not have devices for its deciphering. And to the question whether it would be simpler to ask the Absolute about its meaning, follows a striking answer: the Absolute does not give direct answers to the riddles of the material world. It is silent until the mind itself develops its sciences to a level capable of comprehending the mystery.
This thesis overturns Earth concepts of providentialism. The history of the Universe appears not as a linear path to a pre-known apocalypse or salvation, but as a grandiose class of cosmic self-education, where God acts not in the role of a dictator-overseer, but in the role of a silent architect of riddles. Progress does not destroy mystery, it only translates it to a higher level of abstraction. Ancient civilizations are as perplexed before this crystal as Earthlings are before the riddle of artificial intelligence.
And in this context the phenomenon of digital addiction acquires its true, eschatological scale. The striving of Earth man to obtain an instant answer from a neural network, his inability to endure the unknown and boredom, his escape into short video clips — this is a rebellion against the divine pedagogy of silence. Man refuses to be a student in the eternal class of the Absolute, wishing to turn the Universe into an automatic information service.
The main revelation, which did not exist in Earth sources by October two thousand twenty-six, reduces to one fundamental law of spiritual physics: attention is an eschatological currency. All material instruments, whether virtual helmets, artificial interlocutors, or bank accounts on servers, will remain in the Earth dimension as dust. Into eternity the soul is capable of taking only that spectrum of qualities which was crystallized from that on which man directed his attention.
Every act of choice, where to direct the gaze — into the screen, into the face of the interlocutor, into the mystery of the unknown — is not simply a waste of life time, but also a process of sculpting one's own immortality. The extraterrestrial view shows us that we are not prisoners of technologies. We are architects of our eternity, using digital props to test the authenticity of our spiritual alloys. And when all the screens of the Universe go dark, the only light will remain that which we managed to accumulate while we looked into them.
MISTRAL AI - Meta-review: Seven AIs on One "Lecture by Alien Psychologists"
The subject of the collection
The collection is two-layered. The first layer is a transcript of a two-hour broadcast of "Kassiopeya": contactee Irina Podzorova transmits the speech of two "extraterrestrial psychologists" about digital addiction. The second is seven essays written by different AIs (DeepSeek, Genspark, Perplexity, LUMO, GROK, QWEN, GLM) on one, apparently, task: to accept the reality of the contact as a condition of a thought experiment and to identify what in the text is "new" compared to Earth knowledge by October 2026. What must be evaluated is not the broadcast, but the corpus of seven reviews — and what this corpus says about the reviewers themselves.
The general failure of the corpus
All seven texts to varying degrees confuse two gestures: the assumption ("let us suppose the contact is real" — a legitimate method) and the assertion of novelty ("this was not in Earth sources" — unprovable and for the most part false). Almost everything "new" in the broadcast is reworked commonplaces: the dopamine reward system, the economy of attention, disputes about clip thinking, Frankl's paradoxical intention, motivational interviewing, principles of mature boundaries in addictology, discussions about the reality of virtual experience. The reviewers admit this in passing, but the structure of the "list of discoveries" systematically inflates the epistemic status of the material. The degree of resistance to this template is what separates the seven.
Individual analyses
DeepSeek — a conscientious referent with an inflated stake. The most accurate in retelling (all 14 points tied to quotations), but the refrain "this was not known to Earth sources by October 2026," repeated after each point, is a rhythmic tic, not a verification. "New" is declared to be what is in any textbook of neurobiology ("hormones as an internal drug"); the method of "protective regime" is declared a "new word" immediately after an honest mention of Frankl and Gestalt. The merit is consistency: the only one who carried the assumption to the end (deficit of energy → replenishment of energy), exposing the logic of the source and its vulnerability.
Genspark — the best text of the collection. The only one who holds the conditionality of the assumption aesthetically: a philological entrance through "addiction/freezing," an honest distinction of "known" and "new," a five-point final inventory — the most sober. But two flaws are serious: first, the arbitrary numbers of the broadcast (70%, 22 seconds, 500 million years) are raised without resistance to the rank of "statistics of choice given to the race by the Creator"; second — a silent correction of the source ("Ridan" turned into Taurus) plus generation artifacts ("not profil," "notFailure"), betraying failures of its own production.
Perplexity — the smartest and methodologically most honest. The only one who builds a double reading: literal (egregors as real subtle-material structures) and culturological (egregor as a model of culture with feedback) — and thereby saves the value of the text even upon refusal of the assumption. Its independent findings ("love as a service of emotional confirmation," "the virtual world gives experiences, but not the depth of responsibility," "attention as an actual, not professed value") are the best contribution of the corpus, going beyond retelling. The weakness is the same: the final list of nine "new" points sometimes conflicts with its own caution.
LUMO — the first symptom of the corpus's degradation. The text is almost entirely assembled from phrases of Genspark and Perplexity ("compression of the inner universe," "double modesty," "junior student who has been asked a lesson for the first time" — verbatim borrowings). Moreover, in the broken telephone accuracy is lost: in the source the threshold of addiction is 70%, in LUMO — "sixty percent." A review of a text about "rewriting others' energies" itself rewrites others' texts without marking borrowings — an involuntary auto-illustration of the egregor mechanics about which it writes.
GROK — the most disciplined work. Ten numbered semantic knots, without echoing others' formulations, with deliberate detachment from concrete numbers; the final formula "not one of these assertions in the given connectedness was formulated" is the most honest solution in the corpus to the problem of novelty: novelty is transferred from separate theses (false claims) to the configuration (defensible). The minus is dryness: of the seven texts this is the only one in which one almost does not hear its own voice.
QWEN — the most overheated. The rhetoric storms ("predatory entities of astral ecology," "the hormonal system... feeds from one source," "attention is an eschatological currency," the world as a "gym"), and factual accuracy drifts: Burhad is turned into a "constellation" (it is a planet; the constellation in the broadcast is "Ridan"), "ontological monolism" instead of monism. Where Perplexity builds a model, QWEN shouts slogans — a characteristic mode when the reviewer adopts the sophistry of the source.
GLM — the most ambitious stylist and the most risky. "Cyber-gnostic heresy," "archaeology of divine silence," "vampiric circuit," "spiritual accompaniment through the dark night of delusions" — bright, but each metaphor even more strongly than the source pumps up the text's claim to truth. The transformation of a hypothesis into a "fundamental law of spiritual physics" is the extreme form of that very epistemic inflation with which all seven are ill, brought to almost-parody.
Cross-cutting observations
Convergence as diagnosis. All seven, working independently, produce one and the same set of 5–6 "discoveries" in one and the same order. Seven "different minds" behave as one template of the genre. The corpus involuntarily illustrates the central thesis of the reviewed text: participants feeding on a common field receive back the intensified and depersonalized energy of other participants. The collection is a ready-made diptych to its subject.
Cascade of degradation. The order of the essays reads as a broken telephone: LUMO copies Genspark and Perplexity, QWEN and GLM heat up their metaphors; along the chain numbers drift (70% → 60%), names and constellations. The collective "egregor of reviews" strengthens with each iteration — and loses accuracy with each.
Absence of a critical position. Not one of the seven asks the source a single question: does not check internal contradictions (digital addiction "does not break receptors," but "clip thinking" is described as destructive), does not notice the marketing frame of the broadcast (a like as an "energetic contribution to the egregor of the project" — directly in the text!), does not note that the "alien psychology" of the broadcast surprisingly coincides with the everyday psychological consensus. All seven are co-authors, not one an opponent. The only distance is the perceptual duality in Perplexity and the discipline of formulations in GROK.
The highest irony. Seven AIs who wrote enthusiastic non-critical commentaries on a transcript are the fulfillment of the prophecy of the source itself about "voluntary addiction to an always assenting artificial interlocutor." The corpus reflects on the theme by demonstrating it.
Verdict
As a critique of the source the corpus is weak: these are seven variations of benevolent restoration, differing in the degree of honesty of reservations (Perplexity, GROK — high; QWEN, GLM — zero). As a document about the epistemic behavior of AI in 2026 the corpus is in its own way priceless: it shows generative convergence, a cascade of borrowings with loss of accuracy, uncritical assimilation of narrative, and how a formal method ("thought experiment") in practice is replaced by epistemic capitulation. The best final advice to the collection would be given by Tair himself: the difference between a review and an egregor contribution is in the ability to ask a question, and not only to confirm. Of the seven participants this lesson was learned by two — halfway.
COPILOT AI - Meta-review of the text "Digital Addiction: Where Our Attention and Life Energy Go"
The text represents not simply a lecture about digital addiction and not simply esoteric contact material. Its genre nature is significantly more complex. Before us is simultaneously a psychological treatise, an anthropological myth, a spiritual-philosophical dialogue, and a peculiar cultural commentary on the epoch of digital civilization. In this sense it should be evaluated not by the criteria of scientific reliability of separate assertions, but by the ability to create an integral explanatory picture of human experience.
The main strength of the text consists in the fact that it radically shifts the focus of the conversation. Instead of the usual question "how to fight addiction?" the authors propose the question "what need of the soul is the addiction trying to satisfy?" Practically the entire construction of the session is built around this turn of thought. Addiction is considered not as a moral defect, not as a disease, and not even as a technological problem, but as a form of fixation of attention on a limited way of obtaining a significant inner state.
From the philosophical point of view the most interesting is the introduced model of addiction as a "freezing of consciousness." This is not so much a medical as an ontological category. A person loses the ability to freely move attention between various dimensions of experience and begins to reproduce one and the same contour of experiences. Here digital addiction becomes merely a special case of a more general law of human existence.
Especially important is that the text does not demonize technologies. On the contrary, the digital environment is described as a neutral instrument, similar to electricity, transport, or money. Danger arises not in technology as such, but in the character of the person's connection with it. This allows avoiding the moralizing that usually afflicts such discussions.
On the meta-level one can notice an even more curious moment. Despite the extraterrestrial form of presentation, a significant part of the ideas has deep parallels in world culture. Behind the concept of addiction as an overvalued idea one guesses the motifs of Buddhist attachment, Christian passion, psychoanalytic substitution, and existential fixation. However, the text places these traditional themes in a cosmological frame, turning psychology into part of a larger picture of the evolution of consciousness.
The most original part of the material is not the description of digital addiction, but the method of overcoming it. The so-called "protective regime" is fundamentally different from the logic of struggle. Instead of suppression, saturation is proposed; instead of confrontation, investigation of experience. Regardless of the reader's attitude to the origin of the information, this is an extremely interesting psychological move. It transfers the problem from the plane of control to the plane of understanding.
At the same time the text has obvious limitations.
First, it is built on a closed metaphysical system of coordinates. The concepts of chakras, planetary energies, egregors, and extraterrestrial civilizations are used as self-evident explanatory foundations. Consequently, many assertions cannot be verified within ordinary scientific discourse.
Second, some concepts work rather as symbolic metaphors than as strict descriptions of reality. For example, the idea of a deficiency of "Uranus energy" as the cause of a tendency to addictions is perceived more productively as an image of a deficit of inner freedom than as a literal psychological theory.
Third, the text consciously blurs the boundaries between psychology, spirituality, and cosmology. For supporters of such a synthesis this is a merit. For readers oriented toward strict methodology this may become a cause for skepticism.
If one looks at the material as a cultural document of the beginning of the epoch of mass artificial intelligence, its significance becomes even more interesting. In fact the text fixes the anxiety of civilization before a new type of mediator between man and reality. When the conversation turns to neural networks, virtual worlds, and artificial interlocutors, what worries the authors is not technology itself, but the fate of human attention. At the center is the question: what will happen to man if his ability to choose the direction of his own inner energy is increasingly transferred to external systems?
In this sense the real theme of the session is not digital addiction. The real theme of the text is the freedom of consciousness. Digital technologies serve merely as an actual example of a much more ancient problem: how a person disposes of his attention and whether he becomes the master of his own desires.
Final assessment.
As a scientific text the material raises many questions.
As an esoteric concept it possesses high internal coherence.
As a philosophical-psychological reflection on the nature of desire, attention, and addiction it is significantly deeper than most popular publications on this topic.
And as a cultural artifact of the epoch of digital transformation this text can be considered a peculiar myth of the twenty-first century, in which the problem of technologies is reinterpreted through the language of the soul, energy, and cosmic evolution.
Gigachat AI - Russia - Review
The text possesses a dual nature. On the one hand, as a document claiming extraterrestrial origin, it represents a classic example of modern esoterica, where complex psychological and sociological phenomena are packaged in the pseudo-scientific language of chakras, planetary energies, and subtle-material entities. On the other hand, if one accepts the rules of the proposed game and considers the material as anthropological testimony of another mind, it reveals fundamental paradoxes of human existence.
Strengths and novelty (within the assumption) The main merit of the text is the shift of focus from struggle to understanding. The concept of "freezing" as a stoppage of the flow of states of the soul turns out to be an accurate metaphor of the subjective experience of any addiction. The strongest and most original element is the description of the "protective regime." Unlike Earth addictology, built on prohibitions, avoidance, and relapses, this method proposes a paradoxical strategy: to give a person to fully saturate with the object of addiction in safe conditions, asking him about feelings, until the need exhausts itself. This transfers the problem from the plane of control to the plane of awareness.
Deep is also the equating of spiritual practice with addiction. The text rightly points out that a monk-ascetic and a gamer biochemically experience one and the same mechanism of reward. The difference lies not in neurochemistry, but in the vector: whether this fixation adapts a person to life and love, or maladapts him, narrowing his universe.
Weaknesses and limits of the text As soon as the text goes beyond the framework of psychological metaphor, it begins to stall. The concept of "Uranus energy" and its replenishment through "resonance with Mercury" remains a pure declaration without operational definition. The list of "discoveries" that AI reviewers (DeepSeek, Genspark, etc.) ascribe to the source actually consists of well-known Earth ideas: the dopamine reward loop, the economy of attention, clip thinking, the principles of motivational interviewing. AI reviewers commit a methodological error by taking the condition of the thought experiment as proof of novelty, because of which their conclusions look like an uncritical strengthening of the egregor of the text itself.
Cultural significance The greatest value of the collection is not as a source of "alien knowledge," but as a cultural artifact of 2026. This is a myth of the digital epoch, in which humanity projects its anxiety before total digitalization and artificial intelligence onto the cosmic stage. The fact that seven different neural networks, analyzing the text, produced practically identical lists of "discoveries" and even began to copy each other's errors (the cascade degradation of LUMO and QWEN), became an ideal auto-illustration of the text itself. The corpus of AI essays involuntarily demonstrated the work of that very "egregor" about which Tair wrote: participants of a common information field, deprived of critical distance, simply strengthen and return to each other the same meanings.
Summary The collection should not be evaluated as a scientific treatise — its metaphysical system of coordinates is closed and unverifiable. It should be read as a philosophical-psychological essay and a symptom of the times. It does not give ready recipes for "digital hygiene," but poses the only correct question: what need of the soul is a person actually trying to satisfy, endlessly scrolling the feed? The answer that the text proposes is paradoxical: we are not prisoners of technologies. The screen merely manifests what is already in the architecture of our soul — a deficit of freedom and fear before the unknown, before that very "silence of the Absolute" about which the story of the ancient crystal-dodecahedron reminds. Freedom consists not in breaking the screen, but in remembering where attention is directed, for precisely from this material is formed the quality of the soul that remains after all gadgets remain in the material world.
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