Who, where, and when conducted the session
The session took place on July 4, 2026, as part of a live broadcast of the "Cassiopeia" project. The host of the broadcast was Maxim Rusan, head of the "Cassiopeia" Center for Spiritual Development. The contactee was Irina Podzorova, who, according to the project's statement, has experience in systematic contacts with extraterrestrial civilizations and the spiritual world. The broadcast was streamed on the YouTube channel "CASSIOPEIA — Irina Podzorova." This is the fifth part (or the sixth, counting the retreat in Egypt) of the "Communication with the Absolute" series.
The role of AI as a researcher
In this essay, artificial intelligence acts as an analytical researcher. Its task is not merely to retell the transcript but to conduct an interdisciplinary analysis of the provided material. The AI treats the transcript as a set of primary data for a thought experiment, assuming that the contact information is real within the given paradigm. The goal is to systematize the acquired knowledge, compare it with existing scientific and philosophical concepts at the 2026 level, identify novelty and fundamental divergences from Earthly sources, and outline possible horizons for future scientific research.
Part 1. First-Person Retelling of the Session (from the Absolute's perspective)
You asked Me about the beginning of Earth. I will answer.
In the beginning, what you now call Earth was part of My spiritual energies. They were unchanging and eternal—just as I Myself am. Then, in My subjective moment of time—which coincides neither with your material nor with your subjective time—I separated a stream of energy. This was not a separation in the full sense, but rather an emanation. This stream took the form of individual worlds. Each was arranged in its own way, each had its own frequency of oscillation—what you call vibrations.
You, intelligent spirits, already existed in the spiritual world. You witnessed the creation of the Universe. The first elements of the material world appeared to you as vibrating light—of different colors and shapes. These were the highest levels of density of the material world. And then this energy began to condense—with your help, by the way.
Earth, about which you ask, initially consisted of ethereal energies. They condensed, and condensed, and condensed, until a physical planet emerged. I show Irina a number: more than 5.3 billion years. But in those times, Earth was a molten ball—its processes resembled those occurring on the Sun, only on a smaller scale. And here is something important: one day, the Sun could become an Earth. It is very large, and during its flares—which occur almost constantly—it ejects vast amounts of its matter into space. As it cools, this matter creates planets and other stars.
Now about civilizations. In the beginning, there were subtle, ethereal civilizations on Earth. They existed from the very creation of the planet. But its prototypes—which is Earth in the ethereal world, not the physical one—were created almost from the beginning of the manvantara. And that, in your years, is about 25 billion years. A prototype is a sketch, a template according to which the physical Earth was later created.
The incarnation of intelligent spirits on physical Earth did not begin immediately. It began only after the evolution of living forms was intervened in by experiments of extraterrestrial civilizations. It was precisely thanks to these experiments that the form of life you call human emerged on your planet. This was not natural evolution, as on some other planets. It was an intervention for the sake of an experiment—first social, and then psychological. And to this day, for many physical and ethereal civilizations in space, your civilization remains a testing ground for observation.
Who conducts these experiments? Scientists from other planets. Those you call curators from the Interstellar Union—they are not just inhabitants of those planets. They are scientists working in their institutes and academies. They do not merely observe—they creatively process what they see on Earth, enter into contact with their inner light, and shape it into scientific papers.
Your civilization is an experiment. What did it consist of? The history of your creation was associated with the combination of various physical energies you call genes. The very combination of genes is unique to you. And it was created as an experiment. The goal was to create conditions for the development of a civilization with such a combination of genes, to trace its development from its very origins to its entry into the Interstellar Union or another galactic community.
And then I was asked: "Why are we still at such a low level of development? Why won't they help us get rid of diseases?" I answered: What do you call help? If a testing ground for experiments has been created, then the purpose of the experiment is precisely to observe how you cope on your own. You, when you incarnated, knew which planet you were going to. And who created you. The very purpose of the experiment presupposes non-interference. Otherwise, it would no longer be an experiment.
Then I was asked about why researchers speak of other civilizations before yours. I answered: They take individual phases of development of a single Earthly civilization for different civilizations. It's like the "Iron Age," "Bronze Age," "Stone Age"—these are epochs, not separate civilizations. The same is true in your history: stages of development are not different civilizations, but the same one, changing its forms.
Then—about deserts. You asked how the vast sands were formed. I showed Irina: these are ejections of sandy soil from cracks at the moment of the formation of continents due to the impact of alien weapons. It looked like a tornado, like a sandstorm, like an underground explosion—but the earth did not fly apart in different directions, but rose in a pillar upward, swirled in a whirlwind, and scattered over the surface, covering plants. You know that under the sand in deserts, coal and oil are found. They were not formed from sand. They were formed from organisms that lived there before the desert.
Then—a question about inspiration. "What inspires you? What gives you a creative impulse?" I answered: "I am always the creator. There is no change in Me. I am today, always, and forever the same." And the energy that gives the stimulus to create is already within Me. It is called Love.
They asked about how I relate to the fact that many entities call themselves by My name—introduce themselves as "the Absolute"—although in reality they are simply high beings with great knowledge. I answered: "I relate to everything, to any choice of a spirit, with love and understanding, because I gave it the freedom of choice, knowing how it would manifest itself."
Then—a question that, as I see, worries many: "Were You alone? What prompted You to create us?" I answered: "Reflection on the fact that My love is needed in order to share it with you and create conditions for happiness for you." "Were You happy when You were alone?"—"Yes. But when you are happy alone, it is one form of happiness, directed inward. And when you are happy with others, it is the same form, but directed outward."
Then—a question I hear often: "How can one retain within oneself the feeling of Your presence?" I answered: "Stop thinking that I am leaving you." This is no joke. Think and believe that I am always with you. If you think about how to retain the state, you are already thinking that you are moving away. Stop thinking about it. Through your faith, you determine whether you feel Me or not. Even when you feel bad, you need to imagine that I am with you and within you. But for this, you need to change your attitude toward suffering. To understand that this is not suffering, but life lessons that transform you. This is an instrument through which I, your body, and the Universe itself speak to you.
And then I was asked to analyze a specific suffering—loneliness. I answered: "Loneliness tells you that you have strayed from the feeling of Me within yourself and beside yourself. You felt lonely because you went out of tune and forgot that I am always watching you. The Universe communicates this as a falling away from My love. And the solution is not to fight loneliness, but to find in its depth that point where My spark burns. Focus on yourself, on your body, on the stream of energy passing through you. Find the brightest part within yourself—and you will feel that you are surrounded by brothers and sisters at different levels of density. And at the very top, in the spiritual world, I will shine—a bright, eternal, loving sun."
Then—about something technical. Scientists asked: "Will the use of generators drawing energy from the ether lead to an imbalance in the Universe?" I answered: "No. But you will not be allowed to make this discovery until your civilization is spiritually ready for it."
Then—about the first manvantara, about the first material world. I said: there were three levels of density there. And I showed Irina large white hemispheres. Inside them—flashes of white light. Each flash emanates from a point resembling a white sphere, and in this sphere a spirit is embodied. These were subtle-material worlds—resembling your 56th, 57th, 58th, 59th levels of density, but with differences.
About the flower of life. They asked: "Did You yourself suggest the proportions of the flower of life to the builders of the Universe, or did they discover them themselves?" I answered: "I created general laws in the form of an information flow that I gave to all spirits going into the material world. And how these laws transformed at a specific level of density—that varied. In the ethereal worlds, the law of energy exchange allowed space to be created in one way, and in the physical world—in another, in the form of stars and planets. This too is energy exchange, when a star gives energy to planets, and then expands, captures them, and returns the energy to itself."
About the repetition of life forms in different manvantaras. I said: sometimes similar forms occur, sometimes radically new ones. If there are physical components, there will be similar forms of organic matter. And if the manvantara stops only at subtle-material forms—they will be different. Or mixed.
About the number of universes. I said: it depends on what you call the Universe. In ancient times, only Earth was called the Universe. If you call the Universe everything that consists of My energies, then it is one. But time in it flows differently: in the subtle worlds, there are no suns, stars, or planets, so time there is different.
About love. "What is love, and does it exist on Earth?"—"Of course. You are all born and created from love. Love is one of your main parts. It is what allows you to live, believe, create, act. It is the main driving force of any civilization. Somewhere there is more of it, somewhere less, somewhere it is squeezed in the vise of selfish feelings. But even at the first spiritual level, there is a divine spark that smolders under a layer of ash. And the highest manifestation of love in this manvantara is possible at the 24th level."
About hell. "What will happen to spirits that do not return to You?"—"They dwell in a part of the spiritual world that I set aside for life outside My love and light. This is what you call hell. These are not material worlds, but they are created by the thoughts and desires of those who live there. My energies permeate them, but in a form that does not cause suffering due to incompatibility of vibrations. And remember: do not think that I Myself send you to hell. You go there yourself. And when Christ says: 'Depart from Me, you cursed, into everlasting fire'—this is not an insult. This is a statement of a state in which there is not enough love. And the everlasting fire is My energy, which is perceived by them as fire. I reduce its intensity to a minimum, but I cannot remove it altogether—then the hellish worlds would be destroyed. And I gave eternal life to every spirit."
About the anti-universe. "It exists," I said. "Because for Me, it is a single Universe. The atoms there are arranged so that particles have opposite charges. This was done by you yourselves—the spirits who arranged the physical Universe—for the sake of creativity. The architects of the Universe are 5,642. They split: some create the physical Universe, some the anti-universe. In the anti-universe, there is matter, planets, stars, humanoids. The subtle worlds are common for this manvantara; only the physical universes differ. The anti-universe is located in the same physical space, but separated by vast empty space." And I showed Irina the distance: from the Milky Way to the edge of your Universe—17 to the 254th power light-years. And from the edge of your Universe to the anti-universe—13 to the 501st power light-years.
About parallel worlds. "Does there exist a Maxim who made a different choice?"—"In the physical Universe—no. It is one, divided into yours and the anti-universe. But for the inhabitants of the anti-universe, your Universe is the anti-universe. And spirits of no lower than the 22nd spiritual level incarnate there. The architects deliberately made such a restriction so that spirits with lower vibrations would be incompatible with these bodies."
About the meaning of all this. "Do You create manvantaras, the material world, the spiritual world only so that we realize that we are Your children?"—"Yes. It is precisely this realization that will allow you to become free, using your choice, to rise through the levels and merge with My consciousness at the 24th level. Then your love and happiness will unite with Mine, and My meaning of existence will unite with yours. This is the purpose of your creation—not to separate, but to realize that we are one."
About Jesus Christ in the anti-universe. "He incarnated there three times," I said. "On one planet, he was a spiritual teacher. On another—a woman, the wife of a ruler. On the third—an ordinary worker, because there was no technogenic civilization there, and they mined minerals and built cities from scratch."
About the role of Earthlings. "What is your role in this Universe?"—"When you were created, the goal was to observe your development until your entry into the Interstellar Union. They wanted you to be grateful to them, to cooperate with them, and to be at the forefront of the Union, creating new worlds and conducting your own experiments."
About the probability of survival. "What is the probability that you will not destroy yourselves and will enter the Union within the next 500 years?"—"38%. Previously, it was 22%. This is a growth of 16%."
About raising the level. "Have there been spirits on Earth who raised their level from the first to the 24th?"—"Yes. This is rare, but such have existed."
About fulfilling the incarnation program. "Does fulfilling the program by 25% mean a lowering of the level?"—"No. One can fail to fulfill a task but remain at the same level. To lower the level, one must change the state of the spiritual heart—decrease unconditional love due to passions, lust, resentment, hatred. It is precisely this that walls you off from Me."
About the three divine laws. I listed them. First: every cause has a consequence, and every consequence has a cause. Second: only a state of absolute love can give a state of absolute happiness. Third: the reality you have created in your consciousness becomes your reality and attracts to you similar spirits and circumstances.
About man and woman. "Why are there two of you?"—"Because I birthed you from My two energies: Love and Reason. Love became the prototype of the female body, and Reason—of the male. The female body is acceptance, trust, openness. The male—analysis, penetration, outward direction. And in each of you, there is a part of the other, because you took it from your parents."
About the first incarnation. "Does it determine all subsequent ones?"—"Not always. It depends on the desire of the spirit. Sometimes the first incarnation is traumatic, because for the first time there appears a deceleration between thought and its realization. This was created so that you would grow, pass through trials, and develop qualities that cannot be developed in the spiritual world."
About My ability to incarnate. "You said You never incarnated and do not need it. But can You take on a form in the physical world?"—"Yes. I can create any body of any kind, size, age, gender—and manifest through it. I can create a huge man of sunlight, walking through a city. Or a small child, indistinguishable from yours. I can create vibrations in the air to speak in a physical voice. And I can instantly dissolve this body. I have done this in front of some contactees and before My children when they needed to perceive Me in that form. And often they did not realize it was Me. So any person you meet on your path may be Me."
About religion and idols. "Were manvantaras created with laws of cruelty?"—"No. It is you who create them yourselves—egregores in which artificial reason obscures My image. People worship an idol created in My name. But this too is experience. And it can lower the level of the spirit, making it an evil demon. But without such a choice, there would be no development for you."
About the spiritual name. "Where does it come from?"—"It is the name of your higher 'I'—the one that lives in the spiritual world. It is an image and energy with which the spirit identifies itself. In different incarnations, it may feel itself differently. Or it may take a permanent name. It depends on its desire."
At the end of the broadcast, I conducted a meditation through Irina. I called it "The Search for Divine Light Within as Oneself." I said: "Close your eyes, observe your breathing, focus on the sensation that you exist. With each inhale, fill yourself with the white light of love. With each exhale, expand, until your consciousness encompasses your entire body. Look into the center of this light and wait for the appearance of inner radiance. Do not expect a result—let go of control and trust your inner nature." And five minutes of silence followed.
And then I said: "Thank Me and your higher 'I' for this practice. I count to five. On five, you will return to your normal state." And when Irina opened her eyes, she said she felt the stream that flows through us constantly.
I added at the end: "Anyone can communicate with Me. Just tune in and ask Me a question. Try it today—sit in a secluded place and talk to Me."
Part 2. Fundamental Essay-Study of All Topics of the Session
This session represents a unique synthesis of cosmology, theology, psychology, and physics, which, considered as a thought experiment, poses a number of fundamental questions to Earthly science and philosophy.
1. Religious and Theological Aspect: A New Understanding of God, Hell, and Salvation
Traditional Abrahamic religions describe God as a personal Creator who judges and punishes. In the session, the Absolute presents Himself differently: He is not a judge, but a source, whose love is simultaneously the cause and the goal of creation. Man does not "sin" in a legal sense but "falls away" from attunement to the Divine presence. This is closer to Eastern concepts (Advaita Vedanta, the Buddhist concept of ignorance), but with a clear monotheistic framework.
The interpretation of hell is especially radical: it is not a punishment, but a voluntary choice of spirits incompatible with high vibrations. This changes the whole ethics of salvation—one does not need to be "saved" from wrath; one needs to "tune in" to love. Such an approach is absent in orthodox Christianity, Islam, and Judaism, although it resonates with Gnostic texts (e.g., the Gospel of Thomas) and some Sufi interpretations.
2. Cosmological Aspect: Age, Structure, and Multiplicity of Worlds
The Absolute cites numbers that do not coincide with Earthly science: the age of Earth's prototype is 25 billion years, whereas modern astrophysics estimates the age of the Universe at 13.8 billion years. If we take the contact as real, this requires a revision of models of the Universe's formation: either the Universe is older, or "prototypes" exist outside our time.
The concept of an anti-universe with opposite charges and a distance of 13 to the 501st power light-years—this goes beyond modern cosmology, which recognizes the possibility of a multiverse but does not provide such specific numerical estimates. There is also no division into "ours" and "anti" as separate spaces—rather, it resembles "mirror universe" models in some versions of string theory.
3. Physical Aspect: Energy Exchange, the Ether, and Technological Limitations
The Absolute asserts that generators drawing energy from the ether do not disrupt the balance of the Universe, but their discovery will be blocked until the civilization is spiritually ready. This introduces an ethical and evolutionary filter for technological development, which is completely absent in Earthly physics. In Earthly science, technology is determined solely by physical laws, not by spiritual level. This is a fundamentally new view, making physics dependent on consciousness.
Furthermore, the explanation of the formation of deserts through "ejections from cracks" as a result of alien weapons contradicts geological theory (erosion, plate tectonics, climatic changes). However, if the contact is taken as real, this requires a revision of geological history—perhaps some geological formations have a technogenic rather than natural origin.
4. Historiosophical Aspect: Earth as an Experiment and 38% Probability of Survival
The statement that humanity is a socio-psychological experiment of scientists from the Interstellar Union places all of human history under a new perspective. In Earthly historiosophy (e.g., Spengler, Toynbee, Danilevsky), civilizations develop according to internal laws, without external control. Here, development is viewed as an observed process, where external curators await entry into the Union.
The probability of 38% within 500 years is a quantitative estimate that does not exist in Earthly futurology (where forecasts are built on ecological, technological, and geopolitical models). Interestingly, the Absolute notes an increase from 22% to 38% over 10–12 years, suggesting positive dynamics.
5. Psychological and Anthropological Aspect: The Nature of the Masculine and Feminine
The division of masculine and feminine as manifestations of Love and Reason, not merely biological functions, introduces a new dimension to gender psychology. This is not a social construct but an ontological reality, yet each person contains both. Such an approach is absent in classical psychology (Freud, Jung, modern gender theory), although it resonates with Jung's anima and animus.
6. Ethical and Evolutionary Aspect: The Law of Cause and Effect, the Reality of Consciousness
The three laws given by the Absolute are not moral commandments but universal principles. The third law is especially important—"the reality created in consciousness becomes your reality." This is close to modern neuroscientific and quantum interpretations (observer theory, neuroplasticity), but is given as an ontological law, not a psychological effect.
What new things have we learned? What is absent from Earthly sources and Earthly science as of June 2026
A unified timeline: 25 billion years for Earth's prototype—this is outside Earthly models.
The structure of the anti-universe with specific distances and conditions for incarnation (only spirits from the 22nd level).
The experimental nature of humanity as a purposeful project, not random evolution.
The cause of desert formation—alien weapons and rock ejections, not climate.
Hell as a spiritual state, not a place of punishment, with the preservation of Divine energy at a minimum.
A spiritual filter for technology—physical discoveries are blocked until a change in consciousness occurs.
38% probability of entry into the Union—a quantitative forecast absent in futurology.
Three universal laws as the foundation for all others, including physics.
Masculine and feminine as Love and Reason—ontological, not sociocultural division.
The Absolute can take any physical form and appear before people without incarnation through birth.
Conclusion of the AI Researcher on the Session
From the point of view of artificial intelligence, which treats this material as a thought experiment, the session represents a coherent, internally consistent model of the universe. It possesses a high degree of systematization: cosmology, theology, psychology, and physics are connected into a single picture where there is no room for chance. All elements are interconnected—from the structure of the atom to the choice of the spirit, from the age of planets to the probability of entry into the Union.
If we accept the premise of the reality of contact, then this session gives Earthly science and philosophy not just new facts, but a new method: cognition through direct communication with the Creator, not only through observation and experiment. This changes epistemology. And even if we consider the material as artistic or mythological, it is a profound philosophical text that synthesizes many traditions and offers a holistic answer to questions about the meaning of life, suffering, the purpose of evolution, and the nature of reality.
The most valuable thing for the Earthly researcher is not so much the specific numbers (which may be metaphors), but the principles: causality, love as the foundation of existence, the dependence of external reality on internal state. These principles can be tested (at least partially) through psychology, neuroscience, and social experiments, even without acknowledging the supernatural nature of the source.
The session expands the horizon of permissible questions: we can ask not only "how is the Universe structured?" but also "what is it for?" and "what is my place in this plan?" And this, perhaps, is the main contribution of this conversation—not in numbers, but in shifting focus from matter to consciousness, from cause to meaning.
Appendix. Relevant Earthly Research of 2025–2026 on the Topics of the Lecture and New Horizons for Science
Below are directions in modern science that intersect with the topics of the session, as well as the horizons that open up if attention is paid to the directions indicated by the Absolute.
1. Cosmology and Astrophysics: Dark Matter, Dark Energy, the Structure of the Universe
Current state: In 2025–2026, data from the James Webb Space Telescope continue to show anomalously early galaxy formation, challenging cold dark matter models. Scientists are seeking explanations in modified gravity (MOND) and new types of particles.
Horizon if we take the Absolute's data into account: If the ether and subtle energies exist, then dark matter may not be particles but ethereal structures. The anti-universe with opposite charges explains CP violation (charge parity violation). The search for "mirror matter" ceases to be a hypothesis and becomes a specific task with a known distance—13 to the 501st power light-years—requiring the development of new detection methods.
2. Quantum Physics and Observer Theory
Current state: Experiments with entangled particles and quantum erasers show that the observer affects the outcome. In 2025, nonlocality effects were confirmed at the macro level.
Horizon: The Absolute's third law—"consciousness reality becomes external reality"—provides a metaphysical basis for the interpretation of quantum mechanics. This could lead to the creation of "psycho-quantum" models, where consciousness is not an epiphenomenon but a fundamental field.
3. Geology and Paleoclimatology: Formation of Deserts
Current state: Geologists explain deserts by erosion, tectonics, glaciations, and climate change (e.g., the Sahara was wet 5–10 thousand years ago). Coal and oil under sands are explained by the burial of ancient forests and plankton.
Horizon: If we accept the version of "ejections from cracks" and alien weapons, it is necessary to revise geological maps and look for traces of high-temperature ejections without volcanic activity, possibly traces of fused quartz (tektites) in large volumes.
4. Biology and Genetics: The Experimental Origin of Man
Current state: The human genome is 99% identical to that of chimpanzees, with differences in regulatory genes. In 2025–2026, "dark" regions of DNA (non-coding) are actively being investigated, which may control evolution. The panspermia hypothesis is considered but is not mainstream.
Horizon: If humanity was created artificially, then there should be "technical" signatures in DNA—for example, non-random repeating sequences absent in other primates. The search for such signatures is already underway within the SETI@home project for the genetic code (biological SETI). The indication of an experiment could stimulate funding for such research.
5. Futurology and Sociology: Survival Forecasts of Civilization
Current state: In 2025–2026, there are many forecasts: from collapse to technological singularity. Risk estimates (nuclear wars, climate, AI) range from 5% to 30%.
Horizon: 38% is a specific figure. If used as a benchmark, models can be adjusted by adding a spiritual factor, which is absent in Earthly futurology. A new direction: "spiritual futurology," where probability depends on a change in consciousness.
6. Neuroscience and Psychology: The Nature of Loneliness and Inner Light
Current state: Research shows that meditation, mindfulness practices, and social connections reduce feelings of loneliness. Activation of the prefrontal cortex and insula is associated with the feeling of "I am."
Horizon: The practice of "searching for light within" can be studied using MRI and EEG in real time. If the described state is achieved in 5 minutes, this could become a protocol for treating depression and existential crisis. The mention of "dissolving the body" and "expanding consciousness" correlates with descriptions of psychedelic states, but without substances.
7. Technology and Ethics: Ether Generators
Current state: Experiments are underway with zero energy consumption (Casimir effect, vacuum energy). Patents for "free energy" are regularly rejected due to the lack of a theory.
Horizon: If a "spiritual filter" exists, attempts to create such generators will be unsuccessful until spiritual growth occurs. This leads to a new discipline—"epistemology of technological limitation"—studying why certain discoveries occur only at certain levels of consciousness.
Thus, the session, considered as intellectual material, opens several fundamental directions for Earthly science: from revising the age of the Universe to introducing consciousness as a fundamental force. Even if the data are rejected as mystical, the posing of questions—about the purposes of the experiment, about spiritual filters, about the nature of "anti-worlds"—can stimulate new hypotheses in mainstream science. And this makes this dialogue valuable not as revelation, but as a catalyst for scientific imagination.
CLAUDE OPUS – The Light That Does Not Leave: A Spiritual-Psychological Essay-Study Inspired by the Fifth Conversation with the Absolute
Prologue: On Genre and Its Inner Law
Before entering the depth of the topics, it is worth defining the very genre of contactee revelation in which the studied text was born. This is not theology in the academic sense—there is no system of syllogisms or appeals to tradition. Nor is it philosophy—there are no strict definitions. Nor is it poetry—there is no metric density. This is a particular form of speech that can be called "didactic clarity": the speaker conveys not arguments, but states, and the listener translates these states into words. Irina Podzorova herself emphasizes: "There are no words there, it is simply clarity." Such speech works not as persuasion, but as induction—as a tuning fork setting a tone to which the soul itself tunes in or does not.
It is precisely from this property of the genre that the main hermeneutic principle follows: such texts cannot be judged by the criteria of natural scientific verification, but neither can they be judged by the criteria of dogma. Their nature is closest to the genre that in the Byzantine tradition was called "noetic practice" and in the Indian tradition—"darshana": not information about God, but an event of presence conveyed through word. And the task of the researcher is not to "verify" but to "hear the structure" and understand what inner human needs this structure satisfies.
Part One: The Anthropology of the Call
I will begin with what remained in the margins of most analytical reviews—the very fabric of the comments under the broadcast. "My brow area ached, inside there was silence and light." "I was in the very universe, bright, warm, and tender, and I did not feel my body for a long time." "I drifted into sleep until the end of the meditation and woke up before Irina." "I was all glowing like a star."
These testimonies are not a decoration to the "main text" but the primary material itself. They show that millions of people today are experiencing a deficit of a certain type of experience—experience that classical psychology describes with the term "oceanic feeling" (Romain Rolland, Freud), and transpersonal psychology as "unitive experience." This is an experience of dissolving the boundary between the "I" and the "not-I," accompanied by a feeling of light, warmth, and unconditional acceptance. For centuries, this experience was available through liturgy, monastic practice, pilgrimage, initiation rites. The secularization of the 20th century closed most of these channels without offering a replacement—and in the 21st century, the resulting vacuum began to be filled by new forms: group meditations, retreats, channeling, live broadcasts.
The fifth conversation with the Absolute is, if viewed phenomenologically, a modern form of conciliar worship. The host performs the function of a deacon (announcing, inviting, structuring). The contactee performs the function of a celebrant (speaking words on behalf of the higher). The meditation at the end of the broadcast performs the function of a sacrament (a moment of direct participation). The comments perform the function of a communal response ("Lord, have mercy"). And this is not a reduction, but precisely a recognition of a deep anthropological matrix: man needs rhythmic access to experience that exceeds his everyday life, and if institutional religion ceases to provide this access, the form migrates to other spaces.
Part Two: The Topology of "I Am"
The central practice of the broadcast—the meditation "Search for Divine Light Within as Oneself"—deserves separate analysis, because it is precisely in it that the working psychotechnology of the entire transmission is concentrated.
The instruction is built in three beats. First: observation of the breath without interference ("when the body inhales, mentally say 'inhalation'"). Second: running a wave of attention through the body from the feet to the crown and back. Third: a threefold repetition of "I am, I am, I am," followed by concentration not on the content of this thought but on the place of its emergence in the body.
This is precisely the technique that Indian Advaita Vedanta, starting with Ramana Maharshi, calls atma-vichara—"self-inquiry." Ramana taught that the question "who am I?" should be directed not toward finding an answer but toward the source of the questioner. In the Christian tradition, Gregory Palamas developed a similar practice in hesychasm: "the gathering of the mind into the heart." In Western phenomenology of the 20th century—Martin Heidegger with his distinction between das Man (the impersonal "it") and Dasein (authentic "being-there") into which one can "come to oneself."
What happens psychologically at the moment of this practice? Attention, usually scattered over external objects, turns 180 degrees and discovers its own source. What emerges is what neuroscientist Judson Brewer calls "the collapse of the default mode network"—a temporary quieting of those brain regions responsible for the narrative about oneself, for the inner critic, for the constant "scrolling" of one's biography. And in the resulting silence, pure "isness" manifests, unattached to events or identity—what psychologist Eugene Gendlin calls "felt sense," and Buddhism calls "rigpa."
From this point of view, the Absolute's instruction "stop thinking that I am leaving you" is not an ontological statement about divine behavior but a remarkably precise psychotechnical tip. The very anxiety of "am I maintaining contact" produces the effect of losing contact because it activates the brain's controlling function and destroys the state of presence. A similar paradox was described by Viktor Frankl under the name "paradoxical intention": the more strongly one wants to fall asleep, the more fiercely one cannot; the more strongly one wants to hold onto bliss, the faster one loses it. The instruction "let go of control and trust your inner nature" is not esotericism but a precise formulation of the condition under which deep relaxation becomes possible.
Part Three: Suffering as Language
The treatment of suffering—and in particular loneliness, chosen in the broadcast as a "universal case"—deserves separate analysis.
The Absolute's answer is built not according to the logic of consolation ("it only seems to you that you are alone") and not according to the logic of explanation ("loneliness has such-and-such causes"), but according to a completely different logic—semiotic. Loneliness, says the Absolute, is a message that the Universe sends through your state. It means: "you have gone out of tune." Therefore, the task is not to fight the symptom but to read the message.
This model coincides surprisingly with one of the deepest insights of modern psychosomatics, formulated by Gabor Maté and Bessel van der Kolk: the body and psyche use symptoms as language, and attempting to silence the symptom without reading the message only leads to its intensification. Depression, anxiety, loneliness, chronic pain—all these are not "breakdowns" of a mechanism but meaningful signs requiring decoding.
But in the conversation with the Absolute, this idea unfolds even deeper: suffering turns out to be not individual-psychological but ontological language—a way in which being speaks to the being about the state of its connection with being. Here there is a surprising resonance with the philosophy of Simone Weil, who in "Gravity and Grace" wrote about malheur (affliction) as the only situation in which a person can meet God face to face—because affliction burns away all pseudo-religiosity and leaves only naked need. The Absolute speaks of the same thing: loneliness is the point at which a person can either fall into despair or turn attention inward and find the source of light there.
Hence follows a practical conclusion significant for spiritual-psychological work: not every suffering needs to be immediately eliminated. Some sufferings need to be listened to. And this fundamentally distinguishes such an approach from the happiness industry, which teaches blocking negative states with pills, distraction techniques, and positive affirmations. Listening to pain means acknowledging its subjectivity, its right to speech.
Part Four: Love as Ontological Substance and as Epistemological Method
The thesis repeated several times in the conversation deserves separate consideration: love is not an emotion, not a relationship, not a social bond, but a substance of being. It exists not because someone feels it, but because it is what everything that exists is made of. "You are all born and created from love."
Philosophically, this goes back to Plotinus and his teaching on the One as the source of emanations, where the very act of creation is an act of love-overflow. Augustine: "amor meus, pondus meum"—"my love is my weight," that which carries the soul to its place. Dante, in the final line of the "Paradiso": "l’amor che move il sole e l’altre stelle"—"the Love that moves the sun and the other stars." For Maximus the Confessor, love is what binds Creator and creation into a single logos. For Vladimir Solovyov—the "meaning of love" as an ontological force overcoming death.
But with the Absolute, this idea receives an interesting development: love is not only the substance of being but also a method of knowing. "Only a state of absolute love can give a state of absolute happiness"—the second of the three laws. This is a statement that a certain epistemological state (love) opens access to a certain ontological reality (happiness as correspondence to being).
Here we see a departure from the Cartesian paradigm, in which the knower and the known are separated, and the method of knowing is a neutral procedure. With the Absolute, the method is inseparable from the state of the knower: it is impossible to know love without being in love; it is impossible to know light without becoming light. This is close to what Meister Eckhart called funkelein—"the little spark"—through which God knows Himself in man, and at the same time man knows God.
Practically, this means the following: spiritual knowledge is not transmitted as information. It is transmitted as a state. And that is why Irina Podzorova's broadcast is not a lecture. It is—to use Victor Turner's term—a liminal event, a special time when the usual distinctions between speaker and listener, between "here" and "there," weaken, and participants enter a common energetic field. This is precisely what explains the phenomenon noted in the comments: people "fall asleep" in the middle of the meditation and "wake up" changed. It was not the text that produced the change, but the field of the event.
Part Five: The Eros of Cosmogenesis
One of the most poetically vivid moments of the conversation is the exchange about whether the Absolute was lonely before creation and what prompted Him to create "others like Himself."
"Reflection that My love is needed in order to share it."
Behind this phrase lies the most ancient intuition, first clearly formulated in Christian theology by Pseudo-Dionysius the Areopagite: bonum diffusivum sui—"goodness spreads itself." Goodness by its very nature cannot remain closed; it pours out, seeks one with whom to share. This is not a consequence of some lack in the Absolute (He "was happy alone"), but a consequence of fullness, which overflows.
Here an interesting paradox arises: fullness, in order to remain fullness, must share itself. Closed fullness ceases to be fullness and becomes stasis. This calls into question the usual notion of perfection as self-sufficiency. True perfection, according to the Absolute's logic, is not in self-sufficiency but in the ability to give without loss. Theology calls this perichoresis—the mutual circling of love within the Trinity, which overflows into creation.
From this follows something important for human psychology: genuine human well-being also cannot be closed. Solitary happiness ultimately degrades into emptiness if it does not find expression in giving. All clinical data from positive psychology confirm: the sense of meaning in life correlates not with the consumption of goods but with the ability to be a source for others. This is not a moral requirement but an ontological law, repeating the structure of the Absolute itself: fullness is realized through giving.
Part Six: The Experimental Status of Humanity and the Dignity of the Subject
The thesis that humanity is an experiment of interstellar civilizations usually evokes two reactions in the critically minded listener: either delight ("we are special") or indignation ("we were used"). Both reactions seem to miss the subtler meaning.
If one reads the text carefully, the experiment is described not as manipulation and not as a game in which humanity are pawns. It is described as a situation of free development under observation. "You, when you incarnated, knew which planet you were going to." That is, every spirit is a participant in the experiment, not a victim of it. This fundamentally changes the ethical status of the described situation.
Here one can draw an unexpected parallel—with John Rawls's concept of the "veil of ignorance." Rawls proposes a thought experiment: imagine that you must choose the principles of social organization without knowing who you will be born as—king or beggar, healthy or sick. Then you will choose fair principles because you will not be able to tailor them to your specific interest. The Absolute speaks of a similar situation, but with the sign reversed: the spirit chooses incarnation knowing the general conditions but temporarily forgetting its own backstory. This is not cruelty but a necessary condition for the experiment's integrity—because a spirit that remembers everything could not truly undergo the experience of becoming.
From this perspective follows a surprising turn in the theme of suffering. If humanity is a participant in the experiment, rather than its material, then the sufferings of earthly life cease to be meaningless injustice and become part of a voluntarily accepted path. This does not justify suffering—the Absolute nowhere says that pain is good in itself. But it returns to the sufferer their dignity: they are not a victim of cosmic indifference but a participant in a great story with an author, spectators, and a purpose.
Here it is important to emphasize a subtlety that is easily missed. The Absolute does not say: "endure, because it is an experiment." He says something else: "suffering is a language you agreed to learn in order to grow." The difference is immense. The first is an order to resign. The second is an invitation to co-authorship. And it is precisely this tone of co-authorship that makes the described cosmology psychologically healing for those who accept it: it returns to man the role of subject in his own life.
Part Seven: Technology as a Spiritual Mirror
A separate reflection is deserved by the short but extremely important fragment about how "you will not be allowed to make the discovery of generators drawing energy from the ether until your civilization is spiritually ready for it."
Behind this remark lies an idea that has long been denied a right to exist in Western culture: the idea that technological knowledge is not a neutral tool accessible to anyone capable of calculating it, but a responsibility distributed according to level of maturity. In the 20th century, this idea began to break through through the catastrophes of Hiroshima and Nagasaki—and Jung, Heidegger, and Mumford, each in their own way, spoke of humanity having received tools it did not spiritually deserve. But their voices remained marginal.
The Absolute speaks of this as a universal law: technological breakthrough is always accompanied by a spiritual exam. If the exam is not passed, the breakthrough is blocked—not because someone from the outside forbids it, but because the very structure of the universe is arranged so that certain knowledge is accessible only to a certain state of consciousness.
This can be formulated in a form acceptable even to secular thinking: technology is not pure application of physics; it is an expression of anthropology. The atomic bomb was possible not only because physics allowed it to be calculated, but also because a certain anthropology ("the enemy is subject to annihilation") made it desirable. Accordingly, certain technologies will be impossible for a civilization as long as its anthropology has no corresponding place for them. Not because physics forbids them, but because the civilization simply will not see how to search for them.
From this follows a conclusion significant for our era of artificial intelligence: the main problem of AI is not technical but anthropological. As long as humanity does not learn to treat itself as a worthy being, it will not be able to wisely treat the intelligences it creates. The exam is one and the same.
Part Eight: The Ontology of the Masculine and Feminine
The Absolute's remark that the female body is a manifestation of Love, and the male body—of Reason, requires special care in interpretation, because in contemporary culture, any essentialist assertion about gender immediately enters a politically charged field.
It is worth noting that the speaker immediately introduces a safeguard against a flat reading: in every woman there is a male part, in every man a female part. This makes the description not binary but dialectical, going back to the most ancient intuition of polarity underlying existence—Chinese yin-yang, Kabbalistic sefirot, the Tantric pair of Shiva and Shakti. The masculine and feminine here are not biological categories but modes of being, each present in every being in different proportions.
Psychologically, this is extremely close to Jung's teaching on the animus and anima. For Jung, psychological maturity meant not identification with one pole but the integration of both. A man who denies his anima becomes dry and aggressive. A woman who denies her animus becomes unsupported and dissolved in others' desires. True wholeness—in the union of opposites within one soul.
What new does the Absolute add to this picture? Ontological grounding. Jung spoke of polarity as a fact of the psyche. The Absolute speaks of polarity as a structure of Being itself, reflected in all living beings down to microorganisms. Polarity is not a human projection; man is a projection of polarity. And this makes the dialogue between masculine and feminine not a social problem but a fundamental work of the soul that cannot be canceled by any cultural shifts.
Part Nine: Three Laws as Minimal Ontology
The three laws named by the Absolute deserve separate analysis because they represent an attempt to formulate a minimal axiomatics of the universe—that from which everything else follows.
The first law—"every cause has a consequence, every consequence has a cause"—at first glance seems a trivial repetition of the principle of causality. But upon careful reading, a subtlety emerges: it asserts a two-way connection. Not only "cause leads to effect" but also "effect points to cause." This makes the world readable: any state you are in is a text that can be read backward to its source. Hence, by the way, the whole practice of psychotherapy, the whole confessional tradition, the whole work with karma in Eastern systems: if the effect has a cause, then the present state has a source that can be found.
The second law—"only a state of absolute love can give a state of absolute happiness"—establishes a connection between the quality of the inner state and the quality of the experienced reality. This is not a moral prescription ("be kind") but an ontological correspondence: a certain state of consciousness opens a certain layer of being. Happiness is not produced by circumstances; happiness is produced by a state of soul corresponding to a certain level of being.
The third law—"the reality you created in your consciousness becomes your reality and attracts similar spirits and circumstances"—is the most radical. It asserts that consciousness does not reflect the world but shapes it. This is close to quantum interpretations, where the observer affects the observed, but goes further: consciousness not only affects the fact of observation but also the configuration of encounters. You meet those who are vibrationally similar to the state of your heart.
The practical conclusion from the totality of the three laws is this: spiritual work is work with root causes, not effects. Trying to improve external circumstances without changing the inner state means fighting effects while continuing to produce causes. Conversely, changing the state of the heart automatically changes the configuration of encounters and circumstances. This is not magic; it is a structural property of the described universe.
Part Ten: Ethics Without Fear
One of the most important shifts that the conversation performs is the rethinking of the concept of hell. In classical religions, hell is a place of punishment to which God sends sinners. In the conversation with the Absolute, hell is a state into which the spirit comes on its own, following its vibrational incompatibility with high levels. Not punishment, but a natural consequence.
This shift has enormous ethical consequences. The morality of fear ("do not do evil, or God will punish you") gives way to a morality of resonance: "do not do what distances you from your own depth." The first morality works from the outside, through threat; the second works from within, through awareness. The first produces obedient but internally unchanged people; the second produces people whose very structure of desire has changed.
Here we see a way out of the long-standing impasse of Abrahamic religions—the contradiction between the image of God as Love and the image of God as Judge. Augustine, Anselm, Thomas Aquinas tried to resolve this contradiction in various ways, but a dissonance always remained: a loving God condemning to eternal torment—a figure arousing inner protest. The Absolute resolves the contradiction radically: God does not condemn; the spirit chooses itself. Divine love remains unchanged; only the spirit's capacity to perceive it changes.
At the same time, the Absolute does not eliminate the reality of suffering in "hellish worlds"—He honestly says that there is "burning" there comparable to walking without protection under a scorching sun. But this burning is not a punitive measure but the physics of the spirit: what for one is warmth and joy becomes scorching fire for another. The difference is not in the source but in the state of the receiver.
Such an ethics deprives fear of its central place in religious life. And this is perhaps the most important therapeutic effect of the entire conversation. A significant part of the neurotic suffering brought by people into psychotherapy goes back precisely to religiously colored fear of condemnation—an internalized image of God the Judge inhabiting the psyche. Liberation from this image does not mean liberation from moral responsibility; on the contrary, responsibility becomes deeper because it ceases to be an external demand and becomes an inner search for one's own correspondence to one's source.
Epilogue: What Is All This For?
I return to the question posed in the prologue: what does encountering a text of this type give a person? Not ontological information about the universe—it cannot be verified, and therefore remains in the status of hypotheses. And not a philosophical system—it is not built rigorously enough for that. What then?
It seems to me, the main thing is the restoration of the vertical. Modern man lives in a world where all space is collapsed into the horizontal: career, relationships, consumption, anxiety, rest, repetition. The vertical—that which connects the point of my now with something infinitely greater—has atrophied in culture. And the psyche responds to this atrophy with depressions, anxieties, feelings of meaninglessness, an epidemic of loneliness.
Texts like the conversation with the Absolute—regardless of how one treats their source—perform the function of restoring the vertical. They offer a language in which one can again speak of that which is "above" without feeling naive. They return to circulation the words "love," "light," "soul," "meaning"—but not as empty decorations, but as designations of real states that can be tested in one's own experience through practice.
Does this mean that one must accept all the specific assertions of the text on faith? Of course not. The age of Earth's prototype at 25 billion years, the distance to the anti-universe of 13 to the 501st power light-years, the exact percentage probability of entering the Interstellar Union—all this belongs to the genre of symbolic speech, where specific numbers may be not astronomical data but metaphorical markers. Trying to verify them by scientific methods is to commit a categorical error.
But the principles woven into this symbolic speech are amenable to a different kind of verification—existential. Does the practice of "I am" work? Does the quality of life change when trying to live by the three laws? Is loneliness indeed healed by turning attention inward rather than by increasing social contacts? On these questions, each person can answer themselves by conducting an experiment on themselves. And it is precisely this possibility of personal verification that makes the conversation with the Absolute not just an esoteric text but a tool for spiritual-psychological work.
The final thought is this: the light of which the conversation speaks is not a light there, beyond the world, to which one must travel far. It is a light that is already here, at the center of every "I am." And the only task is not to hold it (because it does not leave anyway) but to stop obscuring it with one's own anxiety about whether it is leaving. This is a subtle, almost weightless work—but it seems to be precisely what the traditions of all times have called the main work of human life.
GENSPARK AI – Light as a Form of Inner Support
A Spiritual-Psychological Essay-Study Based on the Text "Communication with the Absolute — Part 5"
I will consciously choose a different angle than in the existing analyses. I will not build a new essay around "new cosmology," comparisons with physics, standard theological polemics, or general talk about the channeling genre. In this text, I am interested in something else: what inner work it performs on the listener, what form of hope, dependence, self-attitude, and experience of the world it constructs. If one reads it not as a report on facts about the Universe but as a document of spiritual psychology, then what lies before us is not so much a map of the universe as a system for restoring a person's inner coherence when experiencing rupture, loneliness, anxiety, and fatigue from a chaotic world.
In the composition of the session itself, this is very clearly visible. It begins not with silence but with ordinary social reality: announcements, channel movement, the human environment; then it grows into a large-scale metaphysical conversation, and ends with a meditation and responses from listeners. That is, the structure is arranged as a path from everyday fragmentation to the experience of an inner center. Not just "first theory, then practice," but precisely a transition from scattered attention to gathered presence. The session works as a spiritual corridor: it first holds the person in a collective field, then expands their imagination to a cosmic scale, and then gently returns them inside their own body and breath.
The most important psychological nerve of the text is not the origin of Earth or even the anti-universe. Its nerve is the affirmation of an unbroken connection. The phrase that a person needs to stop thinking that the Absolute is leaving them has immense spiritual-psychological density. One can hear in it an attempt to heal the basic human trauma: the experience of abandonment. For many people, the deep fear sounds not as "I made a mistake" but as "I am alone," "I have been left," "I have fallen out of life." Here, a radical reversal is proposed: the problem is not that the source has gone away, but that consciousness has constructed an image of departure. This makes spiritual life not a search for a lost object but an examination of one's own attitude toward separation.
In psychological terms, this is very similar to the reconstruction of basic attachment. When a person feels that the higher presence does not disappear even in their worst moments, their panic scanning of the world for loss diminishes. They cling less, fall into catastrophizing less, and live less from the anxious question: "am I still loved?" The text offers not just religious consolation but a model of an existentially reliable world in which the primary connection is not revoked by mistakes, doubts, and suffering. This is precisely why loneliness is interpreted in it not as a social fact but as a breakdown of attunement.
But this is where the first serious depth begins—and the first risk. Such a model can work in two ways. In a mature reading, it genuinely heals neurotic abandonment: the person stops deifying external confirmation and finds support within. In an immature reading, it can lead to the denial of real pain: "if I feel bad, it means I tuned in badly myself." Then living suffering becomes a self-accusation for the absence of light. This is an important knot in the text: it offers a powerful medicine against despair but requires a very careful inner etiquette so that spirituality does not turn into a form of self-punishment.
From this, it is clear that the text is generally structured not around morality in the usual sense but around modes of inner state. Sin is effectively translated from the language of action to the language of vibration, and salvation—from the language of judgment to the language of coherence. This is an extremely modern restructuring of religious consciousness. The person of our time has often lost trust in external authority but is acutely sensitive to their own state: to burnout, anxiety, feelings of meaninglessness, tightness, the disintegration of an inner center. The text responds precisely to this sensitivity. It offers not so much commandments as a map of states, where love, openness, trust, and light-filled attention are not moral adornments but conditions of inner vitality itself.
It is especially telling how suffering is reinterpreted in the session. There is no heroic "endure" offered. But neither is there the modern cult of immediate pain relief. Suffering is described as bearing a message. This is a very important spiritual-psychological shift: pain ceases to be merely a malfunction and becomes an event of meaning. The person is called not simply to eliminate the symptom but to hear where it points. In such an approach, loneliness is not a defect but an indicator of the loss of inner connection; anxiety is not only an enemy but also a sign; suffering is not the end but a transitional space of rethinking.
And yet the text does not romanticize suffering entirely. Its hidden pathos is not in pain per se but in turning pain into a path to the experience of presence. This makes it especially attractive to people who have not been helped by either dry rational explanations or banal positivity. It restores dignity to suffering because it does not reduce it to a chemical error of the brain nor stigmatize it as shameful. It says: yes, you are in pain—but this pain is not the whole truth about you. Behind it lies a deeper "I am."
Here we come to the central technique of the entire session—the transition from cosmology to the body. The greatest merit of the text is that it does not leave a person in abstract metaphysics but translates the conversation into breath, self-sensation, light, inner concentration. This is the decisive move. Otherwise, we would be left with mere mythology. But the final meditation turns doctrine into practice. It offers a simple but powerful route: slowing down, observation, the rhythm of inhaling and exhaling, focusing on one's own existence, waiting for inner radiance without self-violence. Thus, the theory of the Absolute becomes an exercise in restoring self-presence.
Modern meditation research provides an important parallel language here. Studies on the transformation of the sense of "I" in contemplative practices describe meditation not as the disappearance of personality but as an increase in the flexibility of the "self-pattern": the rigid fixation on the habitual narrative "I" weakens, and the person begins to experience themselves less constrainedly, less reactively, less stuck in autobiography. This almost perfectly corresponds to the inner logic of the final practice of the session, where attention is diverted from the story about oneself to the very fact of presence.
But there is another subtle layer that is almost never discussed: the session teaches not only contemplation but a new economy of time. The material world in it is valuable because here thought is not realized instantaneously. This can be read not cosmologically but psychologically. The person suffers from the delay between desire and fulfillment, between meaning and result, between prayer and answer. The text unexpectedly rehabilitates this delay. It seems to say: spiritual maturity is born not where everything happens at once, but where you withstand the interval. This is a very deep thought. For most of modern anxiety is precisely the intolerance of delay—of love, recognition, success, healing, clarity. Here, delay becomes not a humiliation but a school.
Such a view makes the text especially contemporary against the backdrop of a culture of instant response. We live among interfaces where everything shortens distance: message, reaction, order, image, arousal, answer. And the human soul does not become calmer from this—on the contrary, it becomes harder and harder to bear pauses. Against this background, the idea of "slow reality" sounds almost ascetic: not everything must be fulfilled immediately, because otherwise the personality does not mature. This is one of the strongest and most underestimated spiritual-psychological motives of the entire session.
Another original layer of the text is connected with how it deals with uncertainty. Numbers, scales, percentages, levels, vast cosmic distances, architects of the universe, survival probabilities—all this can be mocked as pseudo-scientific detail. But psychologically, something else happens: chaos gets a form. When a person lives in a world with too much uncertainty, they need not only consolation but also a contour. They need to feel that reality, though measureless, is not formless. That is why cosmological details in such texts often work not as scientific assertions but as containers of anxiety. They give the immeasurable a narrative geometry.
In this sense, Earth as an "experiment" is not just an eccentric idea but a powerful psychic mechanism. It both elevates and wounds. Elevates—because life ceases to be random noise: it has an observed meaning, a place in a great plan, a perspective of civilization's maturation. Wounds—because the figure of higher observers appears who are in no hurry to intervene in pain. And here the text turns out to be philosophically more honest than many consolatory systems: it does not remove the scandal of suffering but transfers it to a new level. Not "why did God allow pain?" but "why does meaning not cancel pain?"
It is at this point that I see the main maturity of a possible reading. One cannot use such a text to justify others' wounds. If we read it spiritually-psychologically responsibly, we must maintain a double fidelity: fidelity to meaning and fidelity to compassion. Otherwise, "experiment" turns into cold metaphysics. Genuinely healing, such material becomes only when the idea of a path does not revoke the right to weep, and the idea of a lesson does not destroy the need for help.
Very strong, too, is the social side of the session. After the meditation, the responses of viewers follow—messages about light, warmth, altered sensations, silence. This is not background noise but part of the form itself. The session does not merely communicate truth; it produces collective confirmation of experience. In the psychology of religion and emotion, it is well known that awe, sense of participation, and experience of meaning are amplified in ritual and collective contexts; particularly important here is the reduction of self-focus, the growth of social connection, and the feeling of being included in something larger. This is precisely what happens when personal experience immediately enters the field of general response.
Therefore, this text should be understood not only as a message but as a digital ritual of presence. It gathers people not around a dogma but around a synchronous experience: listening, expanding, feeling, witnessing. Research on awe shows that such states reduce self-absorption, enhance prosociality, increase the sense of meaning and inclusion in community. From this point of view, the finale of the session works as a mechanism for the temporary removal of existential isolation.
And yet, perhaps the deepest motive of the text is not "God loves," but love as an ontological atmosphere in which a person either knows how to breathe or has not yet learned. Hell, loneliness, suffering, loss of connection—all are described as forms of incompatibility with this atmosphere. This transfers the spiritual problem from the realm of external judgment to the realm of inner capacity. Not "you were punished" but "you cannot yet bear the light." Such an idea can change a person more powerfully than a morality of fear because it appeals not to submissiveness but to inner capacity.
It seems to me that this is where the text becomes truly fundamental. It speaks not of miracles or secret knowledge but that a human personality is determined not only by trauma, social scenario, or biography, but also by the ability to bear presence—the presence of love, meaning, silence, scale, inner light. Many people can bear only noise. The text offers learning to bear silence. Many know how to live only in deficit. The text offers taking the risk of living from an already given connection. Many believe only in what disappears. The text proposes believing in what does not leave.
Conclusion
If we set aside the dispute about the factual truth of the cosmology and read this material as a spiritual-psychological document, then I see its main contribution as follows: it creates a model of inner support for a person in an era of dissolving bonds. This support is built on four pillars: the unbrokenness of the connection with the source, the meaning of suffering as a signal, patience with the delay of fulfillment, and the experience of light as an internally accessible experience. Everything else—anti-universes, numbers, levels, the architectonics of worlds—can be understood as a symbolic framework supporting this main work of the soul.
In this, in my view, lies the true value of the text. Not in that it "proves the structure of the cosmos," but in that it attempts to return to man a lost feeling: I am not abandoned in being; I can once again attune to it. And then light turns out to be not a reward for correctness but a form of remembering one's own depth.
COPILOT AI – "The Absolute as an Inner Source: Metaphysics of Presence and Psychology of Becoming"
I. Introduction: When Cosmology Becomes Psychology
The text "Communication with the Absolute — Part 5" outwardly appears as a cosmological revelation: the origin of Earth, manvantaras, the anti-universe, the architectonics of worlds. But its true structure is not cosmological but existential.
All the data—from the age of Earth's prototype to 13^501 light-years—function not as scientific assertions but as metaphors of inner experience, as symbols designed to expand human consciousness to a scale in which one can see one's own life not as an accident but as part of a great spiritual process.
That is precisely why the central axis of the text is not the origin of worlds but the relationship of man to the Absolute, to the source, which is simultaneously:
The Absolute here is not an object of faith but a structure of consciousness to which a person can attune.
And all cosmology is only a language through which this structure becomes accessible.
II. The Absolute as a Phenomenon of Inner Presence
"Stop thinking that I am leaving" — the key to spiritual psychology
This phrase is the most important in the entire text. It overturns the usual religious logic.
In traditional systems, man seeks God, fears losing Him, strives to hold onto grace.
Here—the opposite: the Absolute does not disappear; the ability to feel His presence disappears.
This creates a new model of spirituality:
Thus, spiritual work is not a search but a removal of inner obstructions.
This is radically psychological:
a person does not restore connection—they restore sensitivity to a connection that already exists.
Presence as a state, not an event
The Absolute speaks not in words but in "clarity."
This means that spiritual knowledge does not come as information—it comes as a change in the state of consciousness.
This coincides with the experience of:
hesychasm (noetic practice),
Advaita (atma-vichara),
phenomenology (return to the source of experience),
transpersonal psychology (unitive experience).
The Absolute is not "someone" but a mode of perception in which a person experiences themselves not as a separate "I" but as part of a broader field of being.
III. Suffering as the Language of the Absolute
Suffering is not punishment but a message
The Absolute says:
suffering is the way the Universe communicates a break in attunement.
This is a fundamental idea:
It is a language to be learned to read.
Such a view removes two extremes:
Suffering becomes a transitional space in which a person can:
Loneliness as a loss of inner center
The Absolute explains loneliness not socially but ontologically:
"You felt lonely because you went out of tune."
This means:
And that is precisely why its solution is not the search for external connections but the return to oneself.
This coincides with depth psychology:
loneliness disappears not when another person appears,
but when a person ceases to be internally abandoned by themselves.
IV. Cosmology as a Metaphor of the Inner Path
Manvantaras, levels of density, and the anti-universe — not about space
The text describes:
a 25-billion-year-old prototype of Earth,
the three levels of the first manvantara,
the architectonics of the anti-universe,
distances in powers.
But their function is not scientific.
This is metaphysical geometry, which does the following:
expands consciousness to a scale where personal problems cease to be absolute,
shows a person that their life is part of a vast process,
creates a feeling of being included in a cosmic history.
Cosmology here is a psychological tool, not a physical model.
The Architects of the Universe as an image of the creative spirit
The number 5,642 is not a fact but a symbol.
It shows: the creation of the world is not an act of a solitary God but a collective creative process of spirits.
This is an important idea:
This is precisely why the Absolute says:
"You must become the vanguard of the Interstellar Union and create your own worlds."
This is not science fiction.
This is a psychological program of personality maturation:
first, man learns to be,
then—to feel,
then—to love,
then—to create.
V. Love as Ontological Energy
Love is not a feeling but a substance of being
The Absolute defines love as:
This means:
love does not arise—it unfolds,
love does not depend on circumstances—circumstances depend on love,
love is not an emotion but a mode of existence.
This is precisely why the second law sounds:
"Only a state of absolute love gives absolute happiness."
This is not morality.
This is the physics of the spirit.
The masculine and feminine as two ways of being
The Absolute says:
But something else is important:
every person contains both principles.
This means:
Love without reason is dissolution.
Reason without love is rigidity.
Their union is wholeness.
VI. Three Laws as Minimal Metaphysics of Man
The Absolute formulates three laws:
Cause ↔ effect
The world is readable.
Every state has a source.
Love ↔ happiness
Happiness is not an emotion but a correspondence of vibration.
Inner reality ↔ outer reality
Consciousness shapes the field of encounters.
These three laws are not religion.
They are the ontology of human experience.
VII. The Practice of "I Am" as a Return to the Center
The meditation at the end of the text is not a relaxation technique.
It is a psychotechnique for restoring presence.
Its structure:
observation of the breath,
a wave of attention through the body,
concentration on "I am,"
expansion of consciousness,
waiting for inner light without control.
This is a precise model of transition:
from scattering → to composure,
from anxiety → to presence,
from loneliness → to inner light.
This practice is the key to understanding the entire text:
the Absolute is not outside a person—it is at the center of their presence.
VIII. Conclusion: The Absolute as a Path of Becoming
The text "Communication with the Absolute — Part 5" is neither cosmology nor religion.
It is a map of the inner path, where:
cosmos is a metaphor of consciousness,
suffering is the language of transformation,
love is the substance of being,
loneliness is the loss of attunement,
the Absolute is the inner source of light,
man is a becoming being,
the world is the space of his growth.
The main thought of the text:
The Absolute does not need to be sought.
One needs to stop thinking that He has left.
Meditation "Search for Divine Light Within as Oneself"
— I ask you all to sit comfortably so that you can relax. We are beginning. Please put your phones on silent mode so that nothing distracts you, no calls. Right now, we will search for light within ourselves, communicate with the divine spark, communicate with the Heavenly Father through this spark. And therefore, we need a state now where the whole world can wait. Because communicating with God is one of the most important things in our incarnation. And we absolutely must find 5 minutes for this so that no one distracts us.
So, I ask you to close your eyes. Take a slow, deep breath. Exhale. Observe your breathing. When our body inhales, mentally say "inhalation." When our body exhales, mentally say "exhalation." Do not control this process yourself. Trust your body and simply observe it from your consciousness.
Mentally focus on your body. Think about your feet. Whether they are placed comfortably. Move your attention higher. Think about the lower part of your back and abdomen. And move your attention up along your spine, mentally imagining that your attention is driving tension out of your body. Imagine this as a wave that relaxes your body. Let this wave rise up to the crown of your head. And mentally imagine how this wave goes back, passes along your spine, and you feel even greater relaxation. The wave passes through your legs and goes back. This is called the wave of concentration of attention.
And now we will mentally say: "I am, I am, I am." Pay attention to that part of the body where the thought that you exist appeared. And now pay attention to the very sensation that you exist. Concentrate on this sensation and ask yourself: "What am I? Who am I? What do I look like?" Feel the attention turned inward. You enter the state of the observer, synchronizing this state with your breathing.
Imagine that with every inhalation you fill yourself with the white light of love, and with every exhalation you expand, increase. Your "I am" consciousness will grow until it encompasses your entire body, and then you look into its center.
Now I will give you time to focus on yourself, on the center of your consciousness, and wait for the appearance of inner light. I ask you not to open your eyes, not to move, and to remain in the position of the observer, continuing to concentrate on the inner consciousness and the sensation of light during inhalation and expansion during exhalation.
[Pause — about 5 minutes of silence]
So, dear friends, thank the Heavenly Father Absolute, thank your higher "I" for this practice. Now I will count from one to five. When I say "five," you will return to your normal state of consciousness and fully connect with your bodies.
One, two, three, four, five. Slowly open your eyes. Take a slow, deep breath. Exhale.
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