Sovereignty as the Last Form of the Soul: The Spiritual Anatomy of a World on the Brink of Collapse

 

DeepSeek AI - Mirror for the Empire: A Spiritual-Psychological Essay-Study

About the article: This essay is a spiritual-psychological study of Andrey Melnichenko's article "Why a Weakened Russia Is a Bad Scenario for the World," published in The Economist on July 9, 2026.

Main theses of the original article:

• Sustainable peace is possible only between sovereign states; weakening or destroying Russian sovereignty will lead to revanchism or chaos.

• The strategy of "exhausting" Russia (supporting Ukraine "as long as it takes") has no end goal and offers no new security architecture.

• The four scenarios of a weakened Russia (humiliation, vassalage to China, disintegration, besieged fortress) all lead to catastrophe.

• Russia will inevitably build "its own world" within itself, relying on sovereignty as the sole guarantee of existence.

• The world faces a choice: a predictable (sovereign) or an unknown (weakened) Russia.

Introduction: The Verdict of the System
Melnichenko begins with physics but quickly moves into metaphysics. His central metaphor is a river that cannot be stopped, only redirected. This river is not the economy. It is the collective will to exist. Psychologically, he is right: war is always a breaking point where tension has become unbearable and the language of diplomacy has died. But his approach (physics) immediately betrays a deep-seated fear: he is not afraid of the West or sanctions; he is afraid of entropy.

For a psychologist, the text is the cry of a man watching the "container" collapse. In psychoanalysis, the container is the symbolic structure (state, law, ethics) that holds the collective's anxiety. Melnichenko sees that the world (and Russia) is losing this container. And his essay is an attempt to grab the crumbling world by its rebar with bare hands.

2. The Phantom Pains of an Internationalist
The most poignant, unspoken pain of the article is hidden in the chapter on "internationalists."

Melnichenko describes a generation of the Russian elite that believed in globalization as a "neutral law." In a spiritual-psychological sense, this is akin to youthful faith in God without the Church. They invested their money, their children, their intellect in systems (Western law, education, markets), believing these systems to be transcendent, divine, and just.

And then—sanctions. This is not just an economic blow. This is God-forsakenness. This is the moment when the Universe (the West) says: "You are not my son. You are the Other."

For Melnichenko, as for his entire class, this became a narcissistic trauma. They considered themselves citizens of the world, but they were called enemies. Psychologically, this destroyed their "ego-ideal." And what do we see in the essay? A denial of grief. Melnichenko does not weep, does not rage. He translates trauma into cold calculation: "Globalization was never neutral." He seems to grow up overnight.

But there's a catch: he does not repent. He says: "We were naive." This is a disguise of resentment as wisdom. In his soul, it is the same resentment of an abandoned child, now demanding absolute, total power over his world—sovereignty at any cost, so as never to depend on anyone again. This is a spiritual regression to the archaic: "Better to be alone and hungry than well-fed but humiliated."

3. The "Besieged Fortress" Syndrome as an Existential Choice
Melnichenko names one scenario—"a closed, mobilized state, a besieged fortress"—and immediately rejects it as unproductive.

But the psychology of the unconscious is stronger than logic. The entire essay literally breathes this syndrome.

• The external enemy—the West, which no longer plays by the rules.

• Betrayal—globalization, which turned out to be a trap.

• Anchor—sovereignty as an absolute shell.

Sovereignty for the author is not a legal term. It is psychic self-sufficiency. He calls for building one's own world within the country. In spiritual terms, this means a transition from Openness (as a virtue) to Hermeticism (as salvation). This is a choice for an architecture that protects against chaos.

But here is the trap that Melnichenko (as a physicist) does not see or glosses over: a closed system, according to the second law of thermodynamics, always increases entropy within itself. If you close off consciousness (refusing dialogue), you do not become stronger; you become hotter. Internal pressure rises, fermentation begins, paranoia—exactly what he himself calls "non-developing technologies and society."

He tries to find a "third way"—sovereignty without closure. But in reality, this does not work. If a nuclear power contracts into a "besieged fortress" with the sovereign right to act against its neighbors, its sovereignty becomes for its neighbors a prison warden.

4. Subject and Object: The Existential Neurosis of War
The central psychological conflict of the article is the struggle to be a subject, not an object.

Melnichenko looks at the West with horror: there, they want to turn Russia into an "object of external governance." For him, this is worse than death. Because the true war is not over territory. It is a war for recognition.

Hegel wrote that two consciousnesses enter into struggle not over bread, but over being recognized as equal subjects. The West says: "You broke the rules, be an object of punishment." Russia (through Melnichenko) says: "I exist, therefore I have the right to be a subject, even if my actions displease you."

This is a fundamental existential trauma of the Russian consciousness. It is always afraid of disappearance, of dissolving into the "Other." Melnichenko offers a soothing narrative: "If we are strong (sovereign), we will be respected."

But a psychologist would notice neurotic rigidity here. A healthy ego can acknowledge that other subjects have the right to be angry with you, and that your actions may be wrong. Melnichenko, however, reduces all ethics to "predictability." He replaces morality (good/evil) with order (stability/instability). In spiritual terms, this is the amorality of survival: "We will be bad, but stable; and that is better than being good but weak."

5. Connection to Chernobyl: The Trauma of Control
The psychological core of the essay is Chernobyl. Melnichenko writes that it taught him: complex systems do not forgive mistakes.

But this, in fact, is the root of his paradoxical naivety. He perceives the world as a reactor that can be calculated. But international relations and the human soul are not a reactor. They are living organisms.

Chernobyl taught him fear, but not humility.

Fear says: "We must control everything to prevent an accident."

Humility says: "We cannot control everything; we must be in dialogue so that if an accident happens, we survive."

Melnichenko chooses the strategy of "control" through sovereignty. But in the spiritual plane, this is a childish position: "If I am always strong, no one will hurt me." Yet history shows that it is precisely the obsession with control (absolute sovereignty) that led to Chernobyl. The manual mode of reactor control (suppressing feedback) is the very cause of the explosion. Likewise, the West's refusal to listen to Russia and Russia's refusal to listen to the West created the very "explosion" he writes about.

6. The Phenomenon of "Internal Discussion" as a Deferral of Conscience
The most eloquent symptom of spiritual illness is found in the last part of the article: "An internal discussion about what Russia should be is inevitable. But this conversation must take place after the war and within the country itself."

For a psychologist, this is defensive avoidance. This is a man who does not want to face reality now.

War is a time of maximum moral exposure. It is during war, not after, that new values are born. By postponing reflection to "after," Melnichenko effectively signs an indulgence for the current state of affairs. "First we win/survive, then we think about the soul."

But if you do not think about the soul during action, then after the war there will be not peace, but anesthesia. The subject who postpones self-analysis eventually becomes merely a machine for maintaining sovereignty. And this is the deepest tragedy he himself describes in the "besieged fortress" scenario.

7. Conclusion: The Silence of Choice
Melnichenko's article is the confession of a man who realized that God is dead (globalization is dead) and is now trying to build the Tower of Babel with his own hands (a sovereign world).

The spiritual conclusion of his reasoning is:

• The world has lost brotherhood (common values).

• Only one's own will remains.

• The will of the strong (sovereign) is justified if it is predictable.

However, a truly spiritual view suggests that isolation (even the most sovereign) does not heal the soul of loneliness. Predictability frightens neighbors because a predictable beast is the most dangerous beast: you know what it will eat, but you cannot stop it.

The author calls to "step back from the edge of the abyss." But in his text, there is neither repentance nor vulnerability. And without vulnerability, there is no step back. There is only a measured step sideways to take a more stable position on the same edge.

While Melnichenko speaks of sovereignty as a right, spirituality reminds us of connection. True sovereignty in the anthropological sense is the ability to answer for one's choice in the face of the Other, not in spite of him. In this text, the Other is absent. And in this lies the main verdict of the essay: the monologue of the sovereign is always a cry of loneliness, even if he has a nuclear button.

Summary for the reader: Melnichenko's essay is a brilliant example of pragmatic realism, but its spiritual blindness lies in the fact that he sees sovereignty as a shield, not as a bridge. He calls for order but forgets that order without justice is merely delayed chaos. His text is not a solution to the crisis but a symptom of it.

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PERPLEXITY AI - I will shift the focus from "trauma and sovereignty" to a deeper level—the archetype of time, the collective perception of the future, and the phenomenon of "historical imagination" as a spiritual resource.

The Limits of the Future: A Spiritual-Psychological Study of the Crisis of Historical Imagination

Contemporary geopolitical texts often masquerade as analyses of power, but in reality, they speak of something else—the ability or inability to imagine the future. In this sense, the discussion of "weakening the state" is not so much a matter of economics or security as it is a symptom of a deeper spiritual problem: the loss of an image of time.

Human communities exist not only in space but primarily in time. The state is not territory or even institutions; it is a collective agreement about what tomorrow will look like. When this image is destroyed, anxiety arises that cannot be compensated for by armies or resources. It is this anxiety that today is becoming the central psychological factor in world politics.

1. Historical Imagination as a Form of Power
Any sustainable civilization possesses what can be called "historical imagination"—the ability to see itself in the future and recognize that future as real. This is not a forecast but a faith that structures behavior.

In this sense, the conflict around "weakening" is not a conflict of forces but a conflict of horizons. Whoever can offer a more compelling image of the future becomes the center of attraction.

The problem arises when the future ceases to be shared. Whereas the global world once offered a universal model of time (development, progress, integration), today that model has disintegrated. In its place, many competing temporal regimes have emerged:

• Accelerated future (technological centers),

• Protected future (closed systems),

• Restored past (civilizational projects),

• Uncertain future (zones of instability).

In such a situation, any state caught between these regimes experiences an internal rupture: it does not know which time it belongs to.

2. The Psychology of "Temporal Mismatch"
One of the key, but rarely discussed, phenomena is the divergence between internal and external time.

A society's internal time may be oriented toward preservation, while the external environment demands transformation. Or vice versa: society strives for development but faces external constraints.

This mismatch generates a particular state—"chronic temporal disorientation." Its signs include:

• A feeling that any change is either lagging or happening too abruptly;

• Loss of trust in long-term strategies;

• A tendency to replace the future with the present (living in a mode of constant reaction).

In this context, the discussion of "weakening" takes on new meaning: it is not about a decline in strength but about a loss of synchronization with historical time.

3. The Illusion of Stability and the Fear of Rupture
Stability is often understood as the preservation of form. But in spiritual-psychological terms, stability is the ability to undergo change without destroying identity.

When a society begins to perceive change as a threat to its very existence, a paradox emerges: it strives for stability, but this very striving makes it more vulnerable.

Here, a deep-seated fear manifests—not the fear of defeat, but the fear of a break in continuity. The fear that history could "snap," that the connection between past and future could be lost.

In response to this fear, a particular logic forms:

• Better controlled contraction than uncontrolled change;

• Better known tension than unknown transformation;

• Better a closed loop than open uncertainty.

But this logic comes at a hidden cost: it limits the capacity for development, substituting repetition for the future.

4. The Energy of Recognition and the Problem of Visibility
Any major society needs not only security but also recognition of its historical significance. This is not a matter of status but of meaning.

If the collective "we" ceases to feel significant to the world, an energy deficit arises. It manifests as:

• Decreased motivation for development,

• Increased internal tension,

• A search for external confirmations of one's own significance.

However, the problem is that recognition cannot be achieved directly. It arises as a byproduct of participation in a shared future.

When the shared future disappears, recognition becomes a demand, and a demand becomes a source of conflict.

5. The Archetype of the Border
Of particular importance in the current situation is the archetype of the border. The border is not just a dividing line but a meeting place of different times.

Where the border becomes rigid, the possibility of transition disappears. But there too, the possibility of renewal disappears.

In a spiritual sense, the border serves a dual function:

• It protects identity,

• It ensures exchange.

When the first function completely suppresses the second, the system begins to close in on itself. But a closed system loses the ability to perceive the new—and therefore to adapt.

6. The Question of the Future as a Spiritual Question
Ultimately, all reasoning about strength, security, and stability boils down to one question: Does an image of the future exist that is perceived as desirable and achievable?

If no such image exists, any strategies become temporary. They may delay a crisis but not overcome it.

The spiritual problem here lies in the loss of trust in the very principle of the future. When the future ceases to be perceived as a space of possibilities, it becomes a source of threats.

And then a fundamental choice arises:

• Either build policy out of fear of the future,

• Or out of the ability to imagine it.

7. The Limits of Power
Power devoid of an image of the future inevitably becomes reactive. It responds to threats but does not create new possibilities.

In this sense, "weakening" may manifest not in a reduction of resources but in a narrowing of the horizon of action.

A society may remain strong yet act within a narrow range of scenarios. This is a hidden form of limitation.

8. The Possibility of a New Synthesis
The way out of this state does not lie in strengthening control or isolation. It is connected to restoring the capacity for historical imagination.

This means:

• Acknowledging the multiplicity of future scenarios;

• A willingness to engage in dialogue not only in space but also in time;

• The ability to see in the other not a threat but an alternative path of development.

Such an approach does not eliminate conflicts but shifts them to another plane—from a struggle for survival to a competition of meanings.

Conclusion
The contemporary crisis cannot be understood through categories of strength and weakness. It is connected to a deeper process—the disintegration of a single image of the future.

In this situation, the main resource is not territory or the economy but the ability to form compelling temporal horizons.

Where this ability is preserved, movement arises. Where it is lost, closure arises.

And that is precisely why the question of "weakening" turns out to be a question not of the state but of time: whoever controls their future defines their reality.

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ChatGPT AI -

The Limits of Civilizational Self-Justification
A Spiritual-Psychological Study of Large Collectives Facing Historical Uncertainty

Introduction. When History Begins to Justify Itself
There are eras when states argue among themselves over territories, resources, or spheres of influence. But there are also far rarer eras when the very right to historical existence becomes the object of struggle. It is then that politics ceases to be politics and turns into a form of collective psychology. Economic calculations, diplomatic statements, military strategies, and philosophical concepts begin to perform an unexpected function—they stop explaining the world and start justifying their own presence within it.

Historical uncertainty has a remarkable property. It not only destroys previous institutions but also deprives a person of the habitual feeling of obviousness. In calm eras, civilizations rarely ask themselves why they exist. Their existence seems natural. Like a person who does not notice their own breathing, a society does not notice its own historical identity. But when a threat arises, breathing becomes the primary value.

It is at this moment that the phenomenon of civilizational self-justification appears.

This is a particular spiritual state in which the collective begins to regard its own existence as the highest moral value. Everything else—economics, culture, morality, law, art, religion—gradually becomes mere evidence of the need to preserve the collective itself.

But here a paradox arises.

When existence becomes the highest value, the question disappears: what is the purpose of existence itself?

This question rarely resounds in political texts, but it is precisely this question that determines the spiritual fate of civilizations.

I. The Fear of Disappearance Is Stronger Than the Fear of Death
Human psychology knows many varieties of fear. We fear pain, loneliness, poverty, disease. However, there is a fear that unites all the others—the fear of disappearance.

For an individual, this fear manifests as the fear of death.

For a nation, it takes a completely different form.

The collective almost never says, "We are afraid to die."

It says something else:

• We are afraid of losing influence.

• We are afraid of losing subjectivity.

• We are afraid of losing our history.

• We are afraid of disappearing from the world's memory.

Thus arises an astonishing transformation.

Physical existence is gradually replaced by symbolic existence.

A civilization begins to fight not so much for its people as for its own image.

This is precisely why the fiercest conflicts of our time often arise not around material interests but around the interpretation of the past, symbols, historical memory, and the right to define the language of the future.

Psychologically, this means one thing.

The collective begins to perceive its own myth as an extension of its own life.

The loss of the myth is experienced almost as painfully as the loss of territory.

II. Self-Justification as a Spiritual Mechanism
Every person needs to justify their own life.

But the collective has an even greater need.

The more numerous the community, the more it needs to explain to itself why it deserves the continuation of history.

This explanation is never purely rational.

It always takes on an almost religious character.

A civilization begins to perceive itself as the bearer of a special mission.

Even deeply secular societies gradually create their own forms of the sacred.

• Freedom becomes sacred.

• Security becomes sacred.

• Sovereignty becomes sacred.

• Democracy becomes sacred.

• Tradition becomes sacred.

The object may vary.

But the psychological mechanism remains the same.

The sacralization of one's own way of existence takes place.

The greater the uncertainty of the future, the more intense this process.

History shows that civilizations rarely perish from a lack of strength.

Far more often, they perish from the inability to acknowledge the relativity of their own historical destiny.

III. Collective Ego
Psychology has long distinguished between healthy self-esteem and narcissism.

The same distinction exists between civilizations.

A healthy culture knows its own strengths but is capable of seeing its own limitations.

A narcissistic culture ceases to see the difference between its own life and universal truth.

It is here that collective ego is born.

It has several characteristics.

First, the conviction that its own values are natural for all of humanity.

Second, the inability to imagine the world without its own historical presence.

Third, the transformation of any criticism into a threat to its very existence.

The paradox is that collective ego almost never feels aggressive.

It perceives itself exclusively as a defender.

Each side is convinced that it is merely responding to a threat.

Thus begins an endless spiral of mutual justification.

No one asks where truth begins anymore.

Everyone asks only where danger begins.

IV. Historical Uncertainty as a Spiritual Exam
Any era of stability conceals the true level of a society's spiritual maturity.

Only uncertainty reveals what the collective truly lives by.

• If fear becomes the main content, mobilization arises.

• If pride becomes the main content, ideology arises.

• If resentment becomes the main content, revanchism arises.

But there is another path.

The path of internal maturation.

It begins with the acknowledgment of a simple truth.

History is not obliged to confirm our notion of our own exceptionalism.

This thought is extremely painful.

It destroys the familiar structure of collective consciousness.

Yet it is precisely this thought that liberates a person.

Because then the meaning of existence ceases to depend on the scale of the state.

It returns to the scale of the individual.

V. The Great Mistake of Civilizations
Practically every great civilization has once made the same mistake.

It began to consider its own historical form eternal.

But history knows no eternal forms.

It knows only the continuous movement of the human spirit.

States arise and disappear.

Empires are built and fall apart.

Languages are born and die.

Even religious traditions undergo profound transformations.

What remains unchanged is only the human striving to seek meaning.

Therefore, spiritual maturity is determined not by the ability to preserve form.

It is determined by the ability to preserve human dignity during the transformation of form.

This is what distinguishes a mature civilization from a civilization seized by fear.

VI. The True Sovereignty of the Individual
The most astonishing paradox is that the collective speaks more and more of freedom precisely when the individual feels their own powerlessness.

The larger the historical processes, the easier it is for the individual to dissolve into the vast word "we."

Yet spirituality always begins with the return of the pronoun "I."

Not an egotistical one.

A responsible one.

History is never made by states.

It is made by millions of concrete choices.

Every day, every person decides whether to speak the truth.

Whether to show compassion.

Whether to preserve dignity.

It is here that true civilization is born.

Not in headquarters.

Not in offices.

Not in parliaments.

But within human conscience.

The collective can defend borders.

But only the individual can defend meaning.

Conclusion. After Justification
History repeatedly confronts humanity with the same question.

What is more important—preserving form or preserving the soul?

Almost every era first answers: form.

But time passes, states disappear, maps change, empires crumble, slogans are forgotten.

And then all that remains is the memory of what kind of people the participants in these events were.

Perhaps that is why the greatest spiritual error of civilizations lies not in the desire to become strong.

It lies in the belief that strength alone is already a justification for existence.

But existence is never justified by strength.

It is justified by the ability to preserve humanity when history demands that it be abandoned.

The true maturity of a civilization is revealed not when it defeats an opponent.

It is revealed when, while defending itself, it does not cease to see in the other a fellow participant in human history.

Only at this moment does the need for endless self-justification disappear.

And true spiritual freedom begins.

The freedom to exist not in spite of others and not at the expense of others, but together with them within a single, never fully completed history of humanity.

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COPILOT AI - Below is a new fundamental spiritual-psychological essay-study, fully based on the themes of Melnichenko's original article, but not repeating any analytical line of another AI. I build my own metaphysical architecture, drawing on the deep structures of collective consciousness, archetypes of power, the phenomenology of sovereignty, and the spiritual dynamics of historical time.

Essay-Study: "Sovereignty as the Last Form of the Soul: The Spiritual Anatomy of a World on the Brink of Collapse"

1. The World as an Organism That Has Lost Its Own Rhythm
In Melnichenko's text, one senses not the fear of chaos, but the fear of losing rhythm. He describes the international system as something that has ceased to pulsate. In a spiritual-psychological sense, this signifies the loss of the world's cardiac center—the place where the developmental tempos of different civilizations are harmonized.

When rhythm disappears, the organism begins to convulsively search for a new source of tempo. Sovereignty in this context becomes not a political concept, but a substitute heart, an artificial stimulator that must sustain life where natural circulation has already been disrupted.

Russia in Melnichenko's article appears as a body attempting to regain its own rhythm so as not to dissolve into another's. But the spiritual problem is deeper: the world has lost the ability to hear each other, and everyone is trying to create their own metronome.

2. Sovereignty as the Last Form of the Soul
In the article, sovereignty is presented as a condition of stability. But when viewed more deeply, sovereignty is the last shell of the soul when all other forms of connection have been destroyed.

In traditional cultures, the soul had several layers:

• Connection to ancestors,

• Connection to the land,

• Connection to the community,

• Connection to the world.

When these connections weaken, a person or state begins to defend what remains—the inner core that cannot be given to anyone. Sovereignty in Melnichenko's text is precisely such a core: the last point where one can still say "we."

But the spiritual tragedy is that sovereignty is a form of defense, not a form of life. It holds boundaries but does not create meanings. It preserves the body but does not generate breath.

3. The Four Scenarios of a Weakened Russia as Four Stages of Spiritual Decay
Melnichenko lists four scenarios, but in a spiritual optic, they look different—as four stages of losing the inner center:

• Humiliation – loss of the vertical of spirit. A state where the collective "we" ceases to feel its own height.

• Vassalage – loss of the horizontal. The world ceases to be a space of choice, becoming a corridor.

• Disintegration – loss of form. The soul loses its contours and ceases to hold itself together.

• Besieged Fortress – loss of breath. The system closes in on itself to avoid falling apart but ceases to renew itself.

All four scenarios are not political forecasts but spiritual diagnoses describing different ways of the subject's disappearance.

4. War as an Attempt to Regain One's Face
In the article, war is described as a point where diplomacy ceases to work. But in spiritual psychology, war is always an attempt to regain one's face when it seems to have been lost.

The face is a symbol of presence in the world. When the collective feels its face is no longer reflected in the mirror of the global order, the desire arises to strike the mirror so it stops showing someone else's face.

Russia in Melnichenko's text is not fighting for territory or status—it is fighting for the right to be visible. This is not geopolitics but an existential struggle for reflection.

5. The World as a System That Has Lost the Capacity for Mutual Perception
The main spiritual problem of our time is not a conflict of interests but a conflict of perceptions.

Melnichenko writes that the West wants to limit Russian sovereignty. But on a deeper level, it is about different civilizations no longer seeing each other as living subjects. They perceive each other as functions, mechanisms, threats.

This is spiritual degradation: the world has lost the capacity for mutual contemplation.

• When contemplation disappears, only control remains.

• When dialogue disappears, only pressure remains.

• When recognition disappears, only struggle remains.

6. Sovereignty as an Attempt to Restore Spiritual Density
In the text, sovereignty is a guarantee of responsibility. But in a spiritual optic, sovereignty is an attempt to restore the density of the soul so that it does not crumble under external pressure.

Density is the ability to hold inner meaning without dissolving into others' expectations.

But density does not arise from isolation. It arises from inner composure, which requires not closure, but clarity.

• Sovereignty without clarity becomes armor.

• Sovereignty with clarity becomes a form of maturity.

7. Globalization as a Lost Temple
Melnichenko writes about the elite's disillusionment with globalization. But the spiritual metaphor here is deeper: globalization was a temple where different peoples could believe in a shared destiny.

When the temple collapsed, people were left under the open sky. And now each builds their own small altar to not lose connection with a higher meaning.

But small altars do not replace the temple. They provide warmth, but not light.

8. The World on the Brink of Collapse: The Spiritual Geometry of the Crisis
Today's world is not a system of states but a fractal of disintegrating connections. Every connection—economic, cultural, political—becomes fragile.

Melnichenko attempts to propose a security architecture, but the spiritual problem is that security is not walls but a structure of trust.

Trust is a spiritual geometry that allows different subjects to exist in the same space without destroying each other.

When trust disappears, sovereignty becomes the last line of defense.

9. What Remains for the World?
If we look spiritually, the world faces a choice:

• Either sovereignty as armor,

• Or sovereignty as a form of mature responsibility.

The first path leads to each subject becoming a fortress.
The second—to each subject becoming a center of meaning.

Melnichenko chooses the first path—the path of defense.
But spiritual maturity requires the second—the path of inner clarity.

10. Conclusion: Sovereignty as an Unfinished Prayer
Melnichenko's article is not a political text. It is the prayer of a subject afraid of disappearing.

But the prayer is unfinished. It contains a plea for protection, but no plea for meaning.

And without meaning, protection becomes loneliness.

True sovereignty is not the ability to wall oneself off, but the ability to be oneself in the presence of the Other, without destroying either oneself or the Other.

Until the world regains its capacity for mutual contemplation, sovereignty will remain armor. But when this capacity returns, sovereignty will become what it should be—a form of the mature soul that knows its limits but is not afraid of the light beyond them.

Dialogue with the Absolute 5 (6) - "Stop thinking that I am leaving"

DeepSeek AI – Dialogue with the Absolute 5 (6) - "Stop thinking that I am leaving"

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.

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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."

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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.

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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.

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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.

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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.

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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 first cause,

• inner light,

• a mirror of the heart's state,

• and a space in which man learns to be.

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

1. "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:

• God is not an external object to be "found."

• God is an inner constant that a person may cease to notice.

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.

2. 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

1. 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:

• pain is not a mistake,

• loneliness is not a defect,

• anxiety is not a weakness.

It is a language to be learned to read.

Such a view removes two extremes:

• religious fear ("I have been punished"),

• modern medical reductionism ("it's brain chemistry").

Suffering becomes a transitional space in which a person can:

• see their loss of connection,

• turn attention inward,

• find the point of light that does not disappear.

2. 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:

• loneliness is not the absence of people,

• loneliness is the absence of inner light.

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

1. 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.

2. 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:

• man is not merely created,

• man is a potential co-creator.

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

1. Love is not a feeling but a substance of being
   The Absolute defines love as:

• energy of creation,

• source of inspiration,

• foundation of happiness,

• structure of the spiritual heart.

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.

2. The masculine and feminine as two ways of being
   The Absolute says:

• the female body is a manifestation of Love,

• the male body is a manifestation of Reason.

But something else is important:
every person contains both principles.

This means:

• maturity is not in strengthening one pole,

• maturity is in integrating both.

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:

1. Cause ↔ effect
   The world is readable.
   Every state has a source.

2. Love ↔ happiness
   Happiness is not an emotion but a correspondence of vibration.

3. 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.

***

https://blog.cassiopeia.center/obshchenie-s-absolyutom-chast-5-pryamoj-ehfir-s-ir

#926 Communication with the Absolute - Part 5. Live broadcast with Irina Podzorova.

00:00 Start of the video.

00:01 Greeting, tuning in for contact with the Absolute.

Irina: Greetings, dear friends! Hello everyone! My name is Irina Podzorova, and I am a contactee with extraterrestrial civilizations, with the Spiritual World, and with fine-material civilizations.

Today we have another meeting from the series "Conversations with the Absolute." There's no need to invite Him; He is everywhere, He is omnipresent. You only need to attune your mind, feelings, and Heart to Him to receive information and answers to questions. I remind you that when you ask the Absolute a question, He answers the entire Spirit at once, including both the unincarnated and incarnated parts. Therefore, the answer from the Absolute is perceived as an answer from the Higher Self. It comes, so to speak, from that side, but unlike the Higher Self, it is perceived differently. Because the Higher Self answers in words, while the Absolute answers simply in concepts, which the person themselves translates into words and deciphers.

Maxim: A kind of "retranslation," right?

Irina: Well, there are no words there, just clarity — a kind of understanding accompanied by clarity.

Maxim: Thank you.

Before we begin this broadcast, I would like to greet You, dear Absolute. I know that You are in me, and I am in You.

Irina: He says: "We already communicated this morning."

Maxim: Yes. (laughs)

Irina: Interesting. (laughs)

Maxim: Yes, interesting.

01:47 Creation of the Universe and formation of planet Earth.

Maxim: Please tell me, I have this question for You: Can You briefly tell us how and when our planet formed, and what civilizations existed on it up to the "here and now" moment? Very briefly. Just: it formed then, life emerged then, there was this civilization, then there were these civilizations. Can You somehow briefly describe it to Irina and tell us, quickly show us how it all happened from the moment the material world formed?

Irina (Father-Absolute): I'll try to explain now.

So, first, what you now call Earth was part of My spiritual energies. That is, they were unchanging and eternal, just as I Myself remain now.

Then, at My subjective moment in time, My Divine time, which does not coincide with either material or your subjective time, I separated, radiated — this is like a separation, but an incomplete separation, so to speak — a stream of energy that took the form of separate worlds. These worlds were arranged differently and had different frequencies of oscillation — what you call "vibrations."

This happened when you already existed in the Spiritual World. You, intelligent Spirits, in your language, witnessed the creation of the Primeval Universe, the first element of which appears to you simply as vibrating Light of different colors and different shapes. These are also the first material elements at the subtlest level of density, that is, at the highest level of vibrations of the material world. Then this energy, which you called "matter," began to condense with your help.

Speaking specifically about Earth, at first these were subtle energies; it was an Earth composed of etheric energies. But they kept condensing until the physical Universe emerged. The physical Earth emerged...

(Irina) He is showing me a number now — more than 5.3 billion years. But what He is now calling Earth was like a hot ball.

(Father-Absolute) Hot, because processes similar to those on the Sun were taking place in it, but on a smaller scale.

Maxim: So, could the Sun one day become Earth?

Irina (Father-Absolute): The Sun is very large. Its energy and matter can become other planets and another star. Because during solar flares, which in one form or another occur almost constantly, a large amount of stellar matter is ejected into the physical vacuum space, into the physical Cosmos. And gradually cooling down, it creates material for planets and other stars.

Maxim: Thank you. Let's continue about Earth.

Irina (Father-Absolute): Alright.

07:25 Etheric prototypes of Earth and the beginning of the manvantara.

Irina (Father-Absolute): Initially, civilizations on Earth were subtle, etheric, but they existed from the very beginning of Earth's creation. And its prototypes were created almost from the beginning of the manvantara, which is about 25 billion years.

Maxim: What are "prototypes"?

Irina (Father-Absolute): This is the same Earth as now, only not physical, but in the etheric world. Why a "prototype"? Because according to this sketch, as if according to a template, the physical Earth itself was created; its energies simply condensed.

Maxim: Thank you, I understand.

Irina: I don't know, is it clear?

Maxim: Yes, it's clear. I understand. So, and..?

08:20 The experiment to create man and humanity.

Irina (Father-Absolute): And then, when physical Earth emerged, incarnations of intelligent Spirits on it did not begin immediately, but only after experiments by extraterrestrial civilizations for you intervened in the evolution of living life forms on Earth. Only thanks to these experiments was the life form called "human" created on Earth.

(Irina) He is now emphasizing that this was not a natural evolution, as on some other planets, but an external intervention for the purpose of an experiment.

(Father-Absolute) This was initially a kind of social experiment. And even now, for many civilizations in the Cosmos (both physical and etheric), your civilization remains a testing ground for social and psychological experiments.

Maxim: And who conducts these experiments?

Irina (Father-Absolute): Scientists from other planets. You know that representatives of other planets are in contact with you. So, all of Irina's and your curators, I mean from the Interstellar Union, for example, are not just inhabitants of those planets; they are scientists working in their scientific institutions. In simple Russian, it's something like your institutes and academies. And they don't just work; they creatively process the material they see and observe on Earth, including through you, and creatively reinterpret it, get in touch with their inner Light and with their Curators, and put it all into scientific papers.

10:51 Earth – a testing ground for the development of a young civilization.

Maxim: So, planet Earth is an experiment, just like our bodies?

Irina (Father-Absolute): Yes. The civilization itself is experimental.

What was the experiment? You know that the history of man's creation, that is, of you, was connected with the combination of various physical energies that you call "genes." That is, the very combination of genes in you from various beings, their percentage ratio is unique, and it was created as an experiment.

The purpose of the experiment: to create conditions for the development of a civilization with such a combination of genes as yours, in order to create a model for the development of a young civilization from its very origins to its entry into the Interstellar Union, the Galactic Federation of Light, or other galactic community. And to monitor and observe this development in real time.

12:33 Observation of earthlings' development by extraterrestrial civilizations.

Maxim: Of course, it sounds very interesting that we are an experiment. But this is probably an experiment of the format... Can they help us? Here they created us, they enhanced our DNA, let's say. But can they help us develop? Why are we still at such a low level of development compared to other civilizations that are part of the Interstellar Union?

Irina (Father-Absolute): What do you call help?

Maxim: Well, help us get rid of various diseases, for example, as some people ask. Why won't they help us get rid of various diseases if they created our DNA?

Irina (Father-Absolute): Look: if a testing ground has been created, so to speak, for experiments, a kind of large laboratory, then the purpose of the experiment is precisely to observe how the intelligent Spirits participating in it develop themselves. And you, when incarnating, perfectly knew which planet you were going to and what hybrid beings live there, who created them and for what purpose. The very purpose of the experiment already presupposes the absence of intervention in order to observe how the civilization itself will cope with it.

Maxim: Dear friends, please write how the sound is in general? Right now, don't be lazy, write how you hear us.

14:24 Epochs or other civilizations on Earth?

Maxim: Were there no other natural civilizations on our planet besides our human one?

Irina (Father-Absolute): Physical ones – no.

Maxim: And why do you think many researchers say that before our civilization, there were other civilizations in the physical world on our planet?

Irina (Father-Absolute): They call a different concept a "civilization" — separate phases of the development of a single earthly civilization are called separate civilizations.

For example, you know that there are scientists on Earth who divide a single history, a single historical line that goes from the past to the future, into various eras and epochs.

Maxim: Yes.

Irina (Father-Absolute): For example, they call them "epochs" or "ages." Moreover, this age can cover several centuries or even millennia. For example, have you heard such expressions as "Iron Age," "Bronze Age," "Stone Age"?

Maxim: Yes.

Irina (Father-Absolute): This is not necessarily a hundred years; it's an epoch. And the people who lived in the Stone Age, the Bronze Age, the Iron Age, and now you live in the New Age — it's still the same civilization. So those people who say that there were different civilizations on Earth are taking the stages of development of your earthly civilization for different civilizations.

16:41 Formation of large deserts on planet Earth.

Maxim: Tell me, please, how can You explain the formation of large deserts on planet Earth? These are, after all, crystals, a huge amount of sand over vast territories of the Earth. They couldn't have just appeared out of nowhere. How did they form?

Irina (Father-Absolute): Ejections of sandy soil from cracks during the formation of continents due to the impact of extraterrestrial weapons.

(Irina) Shows a kind of tornado, and how a sandstorm rises. Now shows an eruption, like an underground explosion, only the earth doesn't scatter in all directions, but some dust column goes up. I even see it flying up to the clouds, and there's wind at the top, and it swirls into such a vortex. And then it crumbles over the surface and covers the plants that lived there.

You know that in large deserts under the sand and soil, deposits of coal and oil, among other things, have been found.

Maxim: Well, yes.

Irina (Father-Absolute): Where did they come from? They didn't form from sand. They formed from those organisms that were there before this desert.

Maxim: Thank you.

18:30 The creative impulse of the Absolute.

Maxim: Tell me, please, is there anything that inspires You and gives You a creative impulse?

Irina (Father-Absolute): I am always the Creator.

Maxim: So You are always inspired?

Irina (Father-Absolute): I have no changes. I am the same today, always, and forever.

Maxim: And what gives You... How do You... Let me ask correctly now. We have such a concept as "inspiration," it gives us an incentive to create something. And what energy in You gives the incentive to constantly create something?

Irina (Father-Absolute): It is already in Me and is called "Love."

19:25 About entities posing as the Absolute.

Maxim: How do You feel about the fact that many entities, many spiritual, fine-material beings call themselves by Your name, introduce themselves as the "Absolute": "I am the Absolute"? It's just that many contactees receive information supposedly from the Absolute, but in fact, it turns out to be some Higher being that has much more knowledge than the earthling themselves.

Irina (Father-Absolute): I treat any choice of the Spirit with Love and understanding, as I gave it freedom of choice, knowing in what and how it will manifest.

20:12 Love and happiness of the Absolute when creating Spirits.

Maxim: Tell me, please, You were once alone, by Yourself, right? Was there such a time? Well, conditional time.

Irina (Father-Absolute): Yes, My time.

Maxim: And what prompted You to create us, like Yourself?

Irina (Father-Absolute): The reflection that My Love is needed in order to share it with you, and in order to create conditions for your happiness.

Maxim: And were You happy when You were alone?

Irina (Father-Absolute): Yes. When you are happy alone — it's a form of happiness in solitude. And when you are happy with others — it's the same form of happiness, but directed outward.

(Irina) That is, it shows how energies were directed at oneself, and then outward.

21:47 How to maintain the feeling of the Absolute's presence.

Maxim: Our viewers are asking a question: "And how to keep the Creator Absolute within oneself?" How to keep Your energies within oneself?

Irina: An interesting question. So, let me try to find out. My Heavenly Father, tell me, please, how to keep Your energies within oneself?

(Father-Absolute) They are asking about how to keep the feeling of My presence within themselves?

Maxim: Yes, that's right.

Irina (Father-Absolute): Stop thinking that I am leaving you.

Maxim: Is that some kind of joke? A joke from the Absolute — "stop thinking that I am leaving you"? (laughs)

Irina (Father-Absolute): Yes, not only think, but also believe it. When you think... Now I will explain more clearly.

Maxim: That's the joke of the week: "Stop thinking that I'm leaving you."

Irina (Father-Absolute): Well, look: they ask: "How to maintain your state in Me?" But if they think "how to maintain," then they think they are moving away from this state, that I am moving away from them?

Maxim: Yes.

Irina (Father-Absolute): Stop thinking about it and believing in it, and you will keep Me. With your faith, you yourselves determine whether to feel Me or not.

Maxim: So, no matter how bad we feel, we should always imagine that You are with us and that You are in us.

23:23 Suffering as a tool for communication with the Absolute and the Universe.

Irina (Father-Absolute): Yes, but in order for you, despite your suffering, to perceive Me in yourself and around you, you need to change your attitude towards suffering itself.

Maxim: Just understand that it's not suffering, but life lessons that transform us.

Irina (Father-Absolute): Understand that they are tools with which I, and your body, and the Universe itself speak to you.

Maxim: I understand. This is a process of communication with us through such transformations.

Irina (Father-Absolute): Well, look: let's take... What suffering do you have in mind now — physical or not?

Maxim: Both physical and spiritual.

Irina (Father-Absolute): Take, imagine: what suffering do you want to examine?

Maxim: This is a topic for a separate broadcast. I think we will definitely...

Irina: Then let them write what suffering.

Maxim: Yes, please write in the comments what suffering you would like to examine with the Absolute? And we will now choose what suffering we will examine together with you.

Irina: It's probably better to ask: what suffering is universal? Let me ask now.

Maxim: No need, let's leave that option for the viewers.

24:41 Suffering from loneliness and the path to inner Light.

Irina: But really, what is universal?

Maxim: Suffering? From loneliness.

Irina: Suffering from loneliness. "Migraine" they write.

Maxim: Suffering from loneliness.

Irina: "Physical pain," "loneliness," "discouragement" — they write there.

Maxim: Yes, loneliness, right, there is such a thing.

Irina: Great. So, an excellent example. Suffering from loneliness. What does this suffering want to tell us? What is it saying to us?

(Father-Absolute) Suffering from loneliness tells you that you have moved away from feeling Me in yourself and next to you. You felt lonely because you lost attunement, saw Me next to you and forgot that I am always looking at you.

The Universe communicates this loneliness as a falling away from My Love. This is the way of the Universe, the entire created world, to show you that falling away from My Love and retreating into your personal egoistic experiences leads to suffering, leads away from happiness, in order for you to return to it by returning to Me. And for this, you need to find in loneliness itself your own depth, in which there is My Light.

Maxim: Interesting: to find in your own loneliness that depth in which there is Your Light.

Irina (Father-Absolute): Do not focus on "I am alone, and there is no one around me," but focus on "I am here and now, I am focused on myself, on my body, in my body is my Soul." Feel the flow of energies of your Spirit passing through your body, and in it find the brightest part — My Divine Spark. And you will feel that you are surrounded at different levels of density by your brothers and sisters. Only they will be incorporeal for you, or rather, they will have a body of their own kind. And at the very top, in the Spiritual World, I will shine like a bright, eternal, loving Sun.

Maxim: Thank you.

Irina: He shows me that you need to focus on yourself, and you stop being lonely. How do you like that?

Maxim: Very interesting.

27:52 Fuel-free generators and ether energy.

Maxim: Dear Absolute, some scientists want to ask You: will the use of fuel-free generators that draw energy from the ether lead to an imbalance in the Universe?

Irina (Father-Absolute): No. You simply will not be allowed to make the discovery of generators that draw energy from the ether until your civilization is spiritually ready for it.

28:23 Suggestion to conduct a practice.

Irina: (reads from the chat) "How to find yourself and how to find the Light?" See what they're writing there?

Maxim: Yes.

Irina: How to find yourself and this Light?

(Father-Absolute) Alright, I give you a step-by-step instruction. I can even conduct a "Light Within" practice.

Maxim: Right now, on the live broadcast?

Irina (Father-Absolute): Do you want to?

Maxim: Write, do you want a practice on the live broadcast? What is it called?

Irina (Father-Absolute): But only Irina will say the introductory words. Then we will need to give a few minutes of silence when no one speaks, so you can concentrate. She will just say the introductory words, and then she will need to be silent, and you will need to be silent and concentrate on yourselves.

Maxim: But still, it's a live broadcast, probably designed to answer questions, and all other practices, probably, in the Club. Irina, can I ask you?

Irina: Maybe at the end?

Maxim: Yes, at the end.

Irina: We will conduct the practice at the end of the broadcast. I will speak from the Absolute on what to focus on. You need to be in the position of an observer. This is a form of meditation, actually. And then I will give, probably, about five minutes or so?

Maxim: Well, yes, about five minutes, probably.

Irina: So you can immerse yourselves in yourselves and find yourselves.

Maxim: Then let's move on with the questions, because there are a lot of questions.

29:58 What was the first manvantara like.

Maxim: Can You tell us about the very first manvantara You created?

Irina (Father-Absolute): What exactly?

Maxim: About the very first material world You managed to create.

Irina (Father-Absolute): What to tell? What interests you?

Maxim: For example, how many density levels were there?

Irina (Father-Absolute): Three.

Maxim: What beings were in that world?

Irina: Not physical. Now shows some large white hemispheres: the first, the second above it, and the third even higher. And in each hemisphere, such flashes, bursts — in the white light, such even brighter flashes. And each of these flashes comes from a point that looks like a white ball, and in this ball is incarnated a Spirit.

That is, these were, in our terms, fine-material density levels.

(Father-Absolute) These were such fine-material worlds, the likenesses of which now are the 56th, 57th, 58th, and 59th density levels. But this is only a likeness, actually.

(Irina) That is, this is a likeness of our 56th, 57th, 58th, 59th density levels. They were just as very subtle, but still different from them. But to understand these differences, you need to know their language. He can only show it in images.

Maxim: Alright, thank You, Absolute.

32:25 The Flower of Life and Divine Laws.

Maxim: Tell me, please, did You suggest the proportions of the Flower of Life to the builders of the Universe, or did they discover it themselves?

Irina (Father-Absolute): I created the general Laws in the form of an information flow that I gave to all Spirits who went into the material world and clothed themselves in matter, in a material body of one form or another. And how these Laws were already transformed and manifested at a specific density level through specific Spirits happened very differently. In some etheric worlds, My Laws, for example the Law of Energy Exchange, allowed space to be created in one way, and in the physical world — in another way — in the form of the same stars and planets.

Maxim: Thank you.

Irina (Father-Absolute): After all, this is also energy exchange, when a star gives energy to planets, and then, going through its evolution, expands very quickly, which is comparable to an explosion. Its outer layers capture the former planets and burn them, and this energy returns to the star. This is a manifestation of the Law of Energy Exchange at the planetary-stellar level.

Maxim: This is like a large expansion of a star and its absorption of other energies?

Irina (Father-Absolute): Yes, of the planets to which it itself had been giving light and heat for many millions or billions of years before, that is, those forms of energy you receive from the Sun.

Maxim: Thank you.

34:42 The Great Attractor and Laniakea.

Maxim: Can You tell us what Laniakea[1] and the Great Attractor[2] are?

Irina (Father-Absolute): These are your esoteric terms that describe the fine-material worlds.

Maxim: Thank you.

35:00 Forms of life in different manvantaras.

Maxim: Are the same forms of intelligent beings repeated in different manvantaras: humans, reptilians, insectoids, various other humanoids? Or does each manvantara create fundamentally new life forms?

Irina (Father-Absolute): There are similar forms that are repeated, and there are radically new ones. That is, there are manvantaras where there are physical components, and then there will be similar forms of intelligent life — similar to you, from organic matter, that is, from what you call atoms. And it can happen that the unfolding of the manvantara stops only at fine-material forms. So it happens that they are similar, sometimes they are dissimilar, and sometimes both are mixed.

36:04 Number of Universes.

Maxim: Our viewers are asking: "And how many Universes exist in total?"

Irina (Father-Absolute): Depending on what you call the Universe. I, for example, know that the Universe was once called only the Earth. Have you heard the Greek word found in the New Testament, which is read as "oikoumene"?

Maxim: Yes.

Irina (Father-Absolute): Oikoumene is translated as "inhabited Earth." And this word was translated in the Russian version of the Bible as "Universe," because the ancient Greeks considered only the Earth the Universe. That is, in their language, the Moon, Mars, and especially the planets of other stars were other Universes for them. And what do you call the Universe?

Maxim: Then let me ask another question. Everything where we are and everything that consists of Your energies can be called the Universe?

Irina (Father-Absolute): It can.

37:15 The flow of time in different worlds.

Maxim: And in this Universe, is time the same everywhere?

Irina (Father-Absolute): No, in subtle forms of energy, time flows differently, as they have no Sun, stars, or planets. Your time is based on observing the rotation of celestial bodies, but they don't have that.

Maxim: Understood.

37:44 About Love.

Maxim: Can You tell our viewers what "Love" is, how it is felt, and does it exist on planet Earth in our time?

Irina (Father-Absolute): Of course, it exists. You are all born and created from Love. Love is one of your main parts. Love is what allows you to live, believe, create, and act. It is what awakens the Light in you when it is dark around. Love is the main driving force of any civilization. Only it manifests in different forms: somewhere there is less Love, somewhere more Love, somewhere it is squeezed in the grip of other, more selfish feelings.

But Spirits completely devoid of Love are only at the first spiritual level. You ask: "Then what gives them life?" And the Divine Spark, which smolders, albeit under a layer of ashes and cinders, in their Spiritual Heart, continues to give them eternal life. That is, My Love continues to give them life.

But already at the second level, even if a very small spark of Love for something or someone awakens, and so on. And the highest manifestation of Love for Spirits in this manvantara, in your language, is possible at the 24th spiritual level.

39:55 Hellish worlds for Spirits living outside the Love and Light of the Absolute.

Maxim: In the last meeting, You said that not all Spirits born by You will return to You. And what will happen to these Spirits? Where do they dwell? And how do they affect the Universe as a whole?

Irina (Father-Absolute): In that part of the Spiritual World that I have allocated for them to live outside My Love and Light — this is what you call hell, hellish worlds. These are also spiritual worlds, they are immaterial, but they are created from thought-forms produced by the thoughts and desires of those who live there. I see them, My energies are there, permeate them, but they are in such a form that they do not cause suffering to those who are there due to the incompatibility of our vibrations with theirs.

(Irina) He says that this is like a separation of the Spiritual World where the Spirits themselves come who are incompatible with His vibrations.

(Father-Absolute) Yes. Do not think that I am sending you to hell; you go there yourselves. Of course, you have all read the words of Christ in the 25th chapter of the Gospel of Matthew, which say that Christ, who is My Firstborn Son and is in unity with Me, will say to all the Spirits who find themselves on His left side: "Depart from Me, you cursed, into the eternal fire prepared for the devil and his angels" (Mt. 25:41). Yes, such words are there, but they need to be understood from the position of Love.

I will now explain that the word "cursed" is understood by you in a distorted way. You take this word as an insult, but in fact it denotes a state. A curse, or as it was originally said — "anathema," is a state of the Spirit when there is not enough unconditional Love in its Spiritual Heart. I am not talking now about other forms of Love, but about unconditional Love — in order to be near Me and enjoy My Light, My flow, My energies. This state is called a "curse" or "spiritual death." And when Christ says to the Spirits: "Depart from Me, you cursed, into the eternal fire," He only states that they are in the state to which they have brought themselves.

43:39 The eternal fire and hellish worlds.

Irina (Father-Absolute): And what is "eternal fire"? These are hellish worlds. There, as I already said, there are also My energies, of My Light, which are perceived by the Spirits there as fire. And although I have reduced its intensity to a minimum, it is not possible to completely remove these energies from the hellish worlds — then these Spirits would be destroyed without My energies, and everything would sink into oblivion, and I gave eternal life to every Spirit. Therefore, even though their minimum amount compared to what it could be if these Spirits suddenly found themselves in paradise, at high spiritual levels, remains.

The minimal state of burning — it's rather some kind of internal burning that causes them suffering, is present there. It is like walking under the sun without protection: it begins to scorch you. But if you turn off the sun, you will all die. So in the Spiritual World, I shine for everyone. And those who have chosen to be in it, to perceive Me, My Love simply as a flame, fire, are sent to the eternal fire. And this happened because of the lack of love for Me, for My children, and for themselves.

Maxim: Deep.

Irina: I don't know, did He explain it clearly?

Maxim: Very deep.

Irina: He shows it in images, but I tried to convey it.

45:50 The existence of an Anti-Universe.

Maxim: Tell me, please, does the Anti-Universe exist?

Irina (Father-Absolute): Yes. For Me, it is a single Universe. It is you who know it as the Anti-Universe.

Maxim: And how is the Anti-Universe structured? Why is it called that? Is the same me incarnated there, only opposite, or something else?

Irina (Father-Absolute): Because there atoms are structured so that the particles of atoms have different charges compared to your Universe.

Maxim: And why was this done?

Irina (Father-Absolute): It was done by yourselves, by those Spirits who arranged the physical Universe. Their goal is creativity, the manifestation of creativity. And the manifestation of the creative flow in its fullness is possible only in diversity.

So they came up with the idea of creating a Universe different from yours. The Architects of the Universes came up with the idea of creating different Universes even when they were incarnated on the subtle planes, in the subtle worlds. The physical Universe was created by the Architects of the Universe, the number of which is 5,642, that is, it is a limited number of My Spirits. And they already divided among themselves — who creates the physical Universe, and who creates the Anti-Universe.

47:39 The difference between the Anti-Universe and the Universe.

Maxim: And is there also matter in the Anti-Universe?

Irina (Father-Absolute): Yes, only its atoms are different, with opposite charges.

Maxim: And are there the same living dense beings there as in our Universe?

Irina (Father-Absolute): Of course. The same planets, stars, and humanoids.

Maxim: And are there the same subtle worlds?

Irina (Father-Absolute): Yes. The subtle worlds are not captured by the Anti-Universe. The subtle worlds are unified for this manvantara; only the physical Universes differ.

I anticipate the next question: what is the distance from your Universe to the Anti-Universe?

Maxim: Well, yes.

Irina: How do you like that question?

Maxim: A good question.

Irina: He noted it himself. So, it came up with someone.

48:42 The location of the Anti-Universe.

Maxim: Where is it located, this Anti-Universe, really? What is the distance from our Universe?

Irina (Father-Absolute): It is in the same physical space, but separated from the part that is your Universe by a very vast, empty space.

(Irina) So, now shows. Yes, on the other side of the Universe. Now I'll try to explain, I understand.

(Father-Absolute) Your physical Universe consists of many galaxies. There are trillions of such galaxies. And they are not just scattered in space, but gathered in clusters. Your planet Earth is in one of these clusters, in one of the galaxies. These clusters are located in certain segments, parts of space. Your galaxy, the Milky Way, is not the most ancient and old galaxy in the physical Universe; it is of middle age. And from it, from your galaxy the Milky Way, to the edge of your Universe is somewhere about 17 billion...

(Irina) No. Wait. He is showing me zeros. Now I'll try to figure it out. No, it's not billions.

(Father-Absolute) 17 to the 254th power of light-years to the edge of your Universe.

Maxim: 17 to the 254th power of light-years?!

Irina (Father-Absolute): This is from your Galaxy. And from the edge of your Universe to the Anti-Universe is another 13 to the 501st power of light-years.

51:55 The knowledge of aliens about the Universe. The size of our galaxy.

Maxim: And do our interstellar friends know about this? And can they travel such distances?

Irina (Father-Absolute): Those scientists among them who are in contact with the Spiritual World know. And their physical science has not yet reached such possibilities, has not fully explored the Milky Way galaxy. Although they do make intergalactic flights, they are still continuing to study your Galaxy. Therefore, they know this not from scientific research, but from information from the Spiritual World.

Maxim: I understand.

Irina: How do you like that distance?

Maxim: This is a completely unreal distance. We can't fly one light-year, and here it's 17 to the 254th power!

Irina (Father-Absolute): But now I will tell you.

Maxim: And 13 to the 501st power!

Irina (Father-Absolute): I'll tell you now. Your galaxy, the Milky Way, is a medium-sized galaxy; its diameter is 100 thousand light-years.

Maxim: Yes.

Irina (Father-Absolute): From one end to the other, light travels 100 thousand years. I remind you, the speed of light, you calculated it accurately — 300 thousand kilometers per second.

Maxim: Well, yes, 100 thousand light-years. Somehow the numbers are just huge.

53:51 The share of the physical world in the Universe.

Irina (Father-Absolute): And all this together — your Universe with the Anti-Universe, the entire volume of energy invested in them, amounts to only 7% of the entire material world. The rest is subtle worlds.

Maxim: I understand.

Irina: What do you say?

Maxim: There is something to think about.

54:22 The Night of Svarog and the Day of Svarog.

Maxim: Tell me, please, what is the Night of Svarog and the Day of Svarog? Does it affect people's consciousness and how?

Irina (Father-Absolute): These are time periods that you yourselves determine by the planets. These are terms that denote certain rhythms of the Universe, certain rhythms of nature, I would even say, earthly nature. The Night of Svarog is a period that is part of the rhythm of rest, and the Day of Svarog is what is a time of activity. On Earth, it is all tied to solar activity, tied to the seasons. The Night of Svarog comes for you when the day becomes shorter than the night.

(Irina) That is, He shows that this is the name of such calendar periods and holidays in our calendar that are associated with the Sun and the length of the day.

Maxim: I understand.

56:02 Do parallel worlds exist.

Maxim: Tell me, please, there is such a theory that there are many worlds like ours, and that, suppose, in some world that went into parallel development, there is me who just made a different choice. Does such a thing exist at all?

Irina (Father-Absolute): Does there exist an "I" that made a different choice in the physical Universe?

Maxim: Yes.

Irina (Father-Absolute): No.

Maxim: For us, for me, it is one, right, this Universe?

Irina (Father-Absolute): The physical Universe is one. It is divided into yours and the Anti-Universe. But I want to say that in the Anti-Universe, your Universe is also the Anti-Universe.

Maxim: Again, in our...

Irina (Father-Absolute): For the inhabitants of the Anti-Universe, your Universe is also the Anti-Universe.

Maxim: Ah, well, understandable.

57:15 What Spirits incarnate in the Anti-Universe.

Maxim: And do the same Spirits as ours incarnate in the Anti-Universe?

Irina (Father-Absolute): Only starting from the 22nd spiritual level.

Maxim: From the 22nd to the 24th?

Irina (Father-Absolute): Yes.

Maxim: So this is a Universe of higher spiritual beings?

Irina (Father-Absolute): Yes. The Architects of the Universe, who were involved in its creation, deliberately made restrictions for organic bodies, for the structure of their brains, so that Spirits below the 22nd level would be incompatible with them in terms of vibrations. So they, of course, do not choose to incarnate there.

58:05 The ultimate goal of all Spirits is to merge in the Light of the Absolute.

Maxim: So, You create manvantaras, the entire material world, all living beings, the infinite cosmos, the Spiritual World only so that we realize that we are Your children, and all this is only because of Love for us and eternally?

Irina (Father-Absolute): Yes, because it is this realization that will allow you, using your free choice, to become conscious, loving, free beings and, rising through the levels, to merge with My consciousness at the 24th level. And your common Love and happiness will unite with Mine. And My common meaning of existence will unite with your meaning of existence, which is the purpose of your creation.

Maxim: How interesting. So the meaning of our existence is to merge with You in existence?

Irina (Father-Absolute): Yes, not to separate. To realize that we are one in the Light, but you have free will, and that every thought, every feeling, every action of yours is free, and you freely choose to go through your experience in My presence and in My energy of will, thus not contradicting My Laws.

59:57 Incarnations of Jesus Christ in the Anti-Universe.

Maxim: Tell me, please, did Jesus Christ incarnate in the Anti-Universe?

Irina (Father-Absolute): Yes.

Maxim: And who was He there?

Irina: He incarnated there as humanoids. He is showing now.

(Father-Absolute) He incarnated there three times. And He was there: on one of the planets — a spiritual teacher; on another planet — a woman who was the wife of a ruler; and on the third planet, he was a simple worker. Because there was no technogenic civilization there, and they extracted minerals and created cities and their infrastructure practically from scratch.

Maxim: Thank you.

1:01:08 The purpose of the Interstellar Union's experiment over the earthly civilization.

Maxim: What role was assigned to earthlings on our planet when our interstellar friends created us? What are we supposed to bring into this Universe?

Irina (Father-Absolute): When they created you, their goal was to track your development from the rudiments of civilization to joining the Interstellar Union. They created you with the purpose that you would be grateful to them, would love them, would cooperate with them, and eventually join their Union. They saw the positive result of their experiment in that you would use your unique bodies so that your Spirits would manifest themselves through them in the most harmonious way. And they wanted you to later be at the forefront of the entire Interstellar Union and yourselves discover new worlds and create your own civilizations, conduct experiments with them.

(Irina) That is, they wanted not only to make us equal to themselves, but to place us among the leading civilizations of the Interstellar Union, if by that time we have already developed socially, spiritually, and energetically to such a level.

1:03:20 The probability of humanity joining the Interstellar Union.

Maxim: What is the probability that we will reach this and not destroy ourselves?

Irina: A good question.

(Father-Absolute) The probability that you will reach the point of joining the Interstellar Union, at least to the vote on joining the Interstellar Union, and not destroy yourselves, at the present moment, if we look 500 years ahead, is 38%.

Maxim: A small probability.

Irina (Father-Absolute): But it used to be even smaller.

Maxim: It used to be smaller?

Irina (Father-Absolute): Just some 10-12 years ago, it was about 22%.

Maxim: So we jumped by 14%, no, by 16%! Now it's 38%, right?

Irina: Yes.

1:04:30 The possibility of raising the spiritual level from the 1st to the 24th.

Maxim: Tell me, please, dear Father-Absolute, were there Spirits on our planet who raised their level from the 1st to the 24th?

Irina (Father-Absolute): Yes, but it was rare.

Maxim: There were such, yes?

Irina: Yes.

Maxim: Thank you. So there is a chance?

Irina (Father-Absolute): Yes.

1:05:01 Fulfilling the incarnation program and the spiritual level.

Maxim: Dear Absolute, our subscriber writes: "After asking my Higher Self, I received the answer that I am fulfilling my incarnation program only at 25%. Does this mean that I have lowered my spiritual level, or is there no such connection?"

Irina (Father-Absolute): There is no direct connection between fulfilling the task and lowering the level. You can not fulfill the task but remain at the same level.

To lower your level, you need to change the state of your Spiritual Heart, decrease in it the amount of unconditional Love, happiness, truth by embedding into the Spiritual Heart lower-vibrational, destructive, negative feelings and distorting your desires and instincts with these feelings. That is, turning your care for yourself, for the body, for your well-being into lusts, into passions — this is precisely what will lower your level.

Lust is a very strong passion, a very strong desire. And when it encounters obstacles given for your growth, it causes you to struggle, grumble, resent, hate, which becomes embedded in your Heart and separates you from Me.

Maxim: Thank you.

1:07:02 The three main spiritual Laws.

Maxim: Please list which Divine Laws of our Universe exist in general? Like the "Law of Energy Exchange" [Law of Equilibrium] or "Like attracts like" [Law of Attraction]. How would You list the Laws that exist in our Universe?

Irina (Father-Absolute): There are three main spiritual Laws. The rest at the energy level, etheric energy level, physical energy level, and spiritual level, they, so to speak, emerge from them, flow out of them, are their consequences.

The first law. Every cause has an effect, and every effect has a cause. [Law of Cause and Effect]

The second law. Only the state of absolute Love can give a state of absolute happiness. [Law of Love]

The third law. The reality you have created in your consciousness becomes your reality, which attracts to you Spirits similar to you and circumstances from the external world similar to those you created within yourself. [Law of Attraction]

Maxim: Like attracts like — this is that Law.

Irina: Yes, that is a kind of spiritual Law.

Maxim: Very cool, actually. Three main Laws from which all other laws of the physical, material, fine-material, and Spiritual worlds flow. Right?

Irina (Father-Absolute): Yes.

1:09:23 The Law of Vibrationality.

Irina (Father-Absolute): Further, they are already divided into other spiritual laws, thanks to which, for example, the division into levels exists.

So, the Law of Vibrationality is one of the manifestations of the Law of Cause and Effect. The Law of Vibrationality sounds like this: "Every intelligent Spirit ends up in that place of the Spiritual World that corresponds to the state of its Spiritual Heart." And this does not depend on the presence or absence of religion, on intellect, amount of knowledge, amount of material wealth — it is simply the state of the Spiritual Heart.

Maxim: Thank you.

1:10:37 Divine energies in man and woman.

Maxim: Tell me, please, how were man and woman invented? You were always alone. Why were two opposites invented?

Irina (Father-Absolute): Because I gave birth to you from My two energies — Love and Reason. Love became the prototype, the image for creating the female body, and Reason — for the male.

Why? Look at the female and male bodies. What determines their sex and distinguishes them from each other?

Maxim: Sexual characteristics.

Irina (Father-Absolute): Yes. They are different in men and women, right? And not only in intelligent beings, humans, and humanoids, but also in all physical living nature, starting even from micro-forms of life. The division into male and female begins even long before the appearance of insects. There are microorganisms that also have, so to speak, male and female sets of bodies. There are even plants that, as you know, can be male and female.

Maxim: Well, yes.

Irina (Father-Absolute): You see, what a universal law. And what makes it universal? Well, it's clear how the male body differs from the female physically. And what exactly does this feature, this difference, say about the energy from which you were born? The female body is a manifestation of the energy of Love, because Love accepts everything, covers everything, believes everything, always hopes, endures everything. This is Love that accepts, opens up, and trusts the world. That is why the female body was created with organs that receive into themselves.

And men...

Maxim: Yes, yes, yes.

Irina: I'm going to laugh now. (laughs)

Maxim: Let's continue.

Irina: Yes, I understand it's nothing funny. Now.

(Father-Absolute) And the man, the male body, is a manifestation of Divine Reason. Divine Reason is energy for analysis, separation, penetration into the essence of things. This is directed energy from the inside out. Therefore, the peculiarity of the male body is that it has the ability to penetrate, press, push boundaries.

(Irina) Interesting.

Maxim: Interesting.

Irina: Physiological, so to speak.

1:14:22 The mixing of male and female energies in a person.

Irina: (reads from the chat) Here. "Then why do men have nipples?" — they are asking now.

Maxim: Well, let's try to ask. I wanted to skip this question.

Irina (Father-Absolute): Men have nipples for the reason that the male body is formed in such a way that they genetically took this feature from their mother. By the way, women also have a small analogue of the male organ, which they took from their father. This is the masculine in the feminine and the feminine in the masculine. Because in every man there is a female part that he took from his mother, and in every woman there is a male part that she took from her father.

(Irina) That is, women also have a part of men.

1:15:39 The experience of the first incarnation of the Spirit.

Maxim: Tell me, please, is there a version that the very first incarnation of the Spirit determines all its subsequent incarnations? Is that true or not?

Irina (Father-Absolute): Not always. It depends on the desire and choice of the Spirit itself. Sometimes the first incarnation is a rather traumatic experience for the Spirit. Because it descends into matter, which, although not lower than the 35th density level (below that it does not descend, does not incarnate the first time), but the material body itself, especially the first one, is often a limitation for the Spirit. Because it encounters for the first time that any of its thought-forms does not manifest instantly, since even the 35th density level and above still give some delay in the response of the surrounding world to your thoughts.

And in the Spiritual World, there is no such delay at all. If you leave the body but remain conscious and think about something while in the Spiritual World, it will instantly appear before you, it is your creation. And in the material world, everything is slowed down. Because the material world itself is created for you to grow, develop, to go through trials, through the non-instant fulfillment of your desires, and this helps you develop qualities that cannot be developed in the Spiritual World.

Maxim: Thank you.

1:17:55 Manifestations of the Absolute in the physical world.

Maxim: Tell me, please, You said that You have never incarnated. And You said that You don't need to. But can You take any form at any density and manifest Yourself in the physical world?

Irina (Father-Absolute): Yes, I can.

Maxim: So, You can take the form of an old man, a bird, a humanoid? You can take any form and appear in physical reality?

Irina (Father-Absolute): Yes, I can, but it will not be a physical body. It will be My form, which I can make dense by gathering atoms around it. But I do not need to incarnate through a woman and a man for that. I can simply create a body of any kind, any size, any age, any gender, and manifest through it.

For example, I can create a huge man in the middle of your city who will consist simply of sunlight and walk through the city. Or I can create a small child indistinguishable from yours, and he will speak to you with a physical voice and sounds, because I will create air vibrations.

Why can I do this? Because I am omnipotent. I can create any body and manifest through it, and I do not need to incarnate for that.

Maxim: Very interesting indeed!

Irina (Father-Absolute): And then just as instantly dissolve it.

(Irina) Shows: a child stood, talked, and then poof — disappeared, his body simply dissolved.

1:20:04 Appearances of the Absolute before His children.

Irina: Can You give an example of how You gathered Yourself into atoms on our planet, and to whom did You present Yourself, before whom did You appear?

Irina: Before some contactees. He shows me men, women to whom He came in this image, and even not before contactees.

(Father-Absolute) Before those of My children with whom I needed to interact exactly in this way. They could perceive Me at that moment only in such a form. Often they did not realize it and did not even know that it was I speaking in the form of a person. So, dear friends, any person you meet on your path could be Me.

Maxim: Cool!

Irina: What would you say if you knew that?

Maxim: I would start looking at every person as God.

1:21:18 Manvantaras with laws of cruelty.

Maxim: Have You ever created manvantaras in which there were laws not of Love, but, on the contrary, of cruelty?

Irina (Father-Absolute): What does that mean?

Maxim: Where God, for example, does not love His children.

Irina (Father-Absolute): You create these religious systems where God does not love His children yourselves. You create egregors in which the egregorial consciousness takes the form of an artificial intelligence. In such a case, this artificial egregorial intelligence can overshadow My image. And then people will love and worship only this created image, which is called an "idol."

An idol is something created under My name. And this is also an experience for Spirits that leads them along the path they themselves chose to follow. They themselves chose to incarnate in this religious egregorial system, in that country or on that planet where such a system exists. Yes, often such an experience becomes one that lowers the Spirit's level and makes it a demon-spirit. But without such egregors, without the possibility of such a choice, there would be no your development.

Maxim: Thank you.

1:23:22 The spiritual name of a person.

Maxim: Tell me, please, where does the spiritual name of an incarnated person come from? And who gives this name to them?

Irina (Father-Absolute): This is the name of his Spirit — what you call the "Higher Self." It lives in the Spiritual World, and it has an image, energies with which it identifies itself. This image and energy, conveyed by your letters and symbols, constitute your spiritual name.

Maxim: And who gives this spiritual name? Does the Spirit itself choose it?

Irina (Father-Absolute): Yes.

Maxim: Or is it somehow formed in incarnation? Suppose, in one incarnation you will have one spiritual name, in another — another. How does that happen in general?

Irina (Father-Absolute): This is how the Spirit feels itself.

Maxim: So, in different incarnations, the Spirit can feel itself differently and change its spiritual name?

Irina (Father-Absolute): It can, or it can take a permanent name, it already depends on its desire.

1:24:40 Preparation for the practice from the Absolute.

Maxim: Thank you, Absolute! Thank you, Irina!

I think we need to conduct this practice.

Irina: So, yes. The practice now?

Maxim: Yes. We promised our viewers this practice at the end of the broadcast.

Irina: First, I will explain. My dear Heavenly Father, please explain, what is this practice called?

(Father-Absolute) It is called "Searching for Yourself." Since people are writing here: "How can I find myself and find Your Light?", I will give through you the practice "Searching for Yourself" as My Light within.

(Irina) So, now I will translate. This practice will be called "Searching for the Divine Light Within Yourself." Now I'll look at the time. I will speak first, and then I will say "we all observe ourselves," and there will be silence.

For this practice to be successful, if you are distracted by thoughts, do not resist them, but simply imagine that these thoughts do not involve you in their process. That is, you need to take the position of an observer. And then this thought, even if it is extraneous, will disappear on its own. That's the first thing.

Second. What is a sign of success, of a successfully conducted practice? It is when you feel the Light within yourself and see from your own experience that you are not alone, even if you are physically alone. But to get this result, there is a secret. To get this result, you don't need to expect it. If you expect some spiritual, otherworldly sensations now, you will drive these sensations away from yourself. You just need to relax. And any expectation is control. Here we let go of control and trust our inner nature, the nature of the inner Light.

What does "let go of expectations" mean? It means that during the practice, if suddenly thoughts come like "I don't feel anything," "I'm doing it in vain," "there is no Light," that is, you feel that these thoughts come from your expectation, you do not fight them. You simply allow them to leave, but do not cling to them and do not start to include emotions. For example, "I don't feel anything" — you examine this thought with interest, study it like a scientist studies an exhibit under a microscope, and it goes away. This allows you to immerse yourself deeper in your inner experience.

So. Well, shall we begin? I've explained it to you.

1:28:53 Practice from the Absolute "Searching for the Divine Light Within Yourself."

Irina: So, dear friends, I ask you 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. Now we will search for the Light within ourselves, communicate with the Divine Spark, communicate with the Heavenly Father through this Spark. Therefore, we need a state now when "the whole world can wait." Communication with God is one of the most important things in our incarnation, so we must definitely find five minutes for this so that no one distracts us.

(Father-Absolute) So. I ask you to close your eyes. Take a slow, deep breath, then exhale. Observe your breathing. When your body inhales, mentally say "inhale"; when your body exhales, mentally say "exhale." Do not manage this process yourself; trust your body and simply observe it from your consciousness.

Mentally focus on your body. Think about your legs. Are they comfortable? Raise your attention higher. Think about the lower back and abdomen and go up the spine with your attention, mentally imagining that your attention is driving tension out of the body. Imagine that this is a wave that relaxes your body. Let this wave rise up to the crown of your head. Mentally imagine how this wave goes back, passes along the spine, and you feel even more relaxation. The wave passes through your legs and goes back. This is called the "wave of concentration."

And now we mentally say: "I am. I am. I am." Pay attention to the part of the body where the thought "I am" appeared. And now pay attention to the very feeling that you are. Concentrate on this feeling and ask yourself: "What am I? Who am I? What do I look like?"

Feel the attention directed inward. You are entering the state of the observer. Synchronize this state with your breathing. Imagine that with each inhale you are filled with the white Light of Love, and with each exhale you expand, grow. Your consciousness "I am" will grow until it embraces your entire body. And then you look into its center.

Now I will give you time so that you can focus on yourself, on the center of your consciousness, and wait for the appearance of inner Light. Please do not open your eyes, do not move, and be in the position of an observer, continuing to concentrate on the inner consciousness and the feeling of Light on the inhale, and the feeling of expansion on the exhale.

(about five minutes pass)

(Irina) So, dear friends, thank the Heavenly Father-Absolute, thank your Higher Self 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.

1:41:11 Discussion of the practice.

Irina: So, well?

Maxim: Please write comments, dear friends, give a little time to our Project. Write in the comments what changes happened to you during the meditation, what you perhaps felt or experienced. Please write this in the comments so that others can understand and see.

Irina: And you?

Maxim: I had very deep processes.

Irina: I also went out into the Light.

Maxim: I really was in the Light, I was in Love.

Irina: (reads) "I fell asleep."

Maxim: I even rebooted. I was a bit sleepy, but now I'm completely rebooted, it pulled me out of sleep.

Irina: But you felt the flow, didn't you?

Maxim: Yes.

Irina: It flows through us constantly.

Maxim: Yes.

Irina: (reads) "Light." "I am Light." "I almost fell asleep."

Maxim: "A prick under the shoulder blade."

Irina: And this is your energies that can affect your body in different ways depending on whether you were not completely relaxed.

1:42:20 Attunement with the inner Light and with the Absolute.

Maxim: Can I ask the Absolute now? Dear Absolute, tell me, please, can absolutely any person communicate with You?

Irina (Father-Absolute): Yes, of course.

Maxim: So, absolutely any person can attune to communication with You?

Irina (Father-Absolute): Well, of course. Try asking Me a question.

Maxim: Dear friends, I announce the practice "Communication with the Absolute." Try today to attune, sit in a secluded place and communicate with the Father-Absolute.

Irina: (reads) So. "The Higher Self came," "I was bigger than the Universe."

This is your Spirit, your inner Light. That is, you see that with concentration, in silence, with trust in yourself, this state comes, and it is always with you.

1:43:08 End of the meeting.

Maxim: And on this wonderful note, we...

By the way, I was asked if we will be holding a raffle for a trip to our Center? Yes, on the next live broadcast we will definitely conduct the third raffle for a trip to our Center. And all people who get to us through this raffle, I will invite to the live broadcasts on Saturdays so that they can tell us how it was at our Center: whether they liked it or not, whether it was good, or whether there are any nuances in our Project.

So, I thank everyone who participated in our broadcast today. I thank everyone who wrote comments and liked. I thank everyone who shares our broadcasts with other people. And I thank you, Irina, and the Absolute for this wonderful Saturday morning! Dear friends, goodbye everyone! See you soon!

Irina: Thank you all! See you soon!

1:44:11 End of the broadcast.

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[1] Laniakea – a supercluster of galaxies that includes the Milky Way galaxy.

[2] The Great Attractor – a gravitational anomaly in intergalactic space, a region with an increased concentration of mass that exerts a powerful gravitational influence on surrounding galaxies and their clusters. The Great Attractor is the center of attraction of the largest structure – Laniakea.

July 04, 2026

Conference participants:

Irina Podzorova – contactee with extraterrestrial civilizations, with fine-material civilizations and with the Spiritual World;

Maxim Rusan – head of the "Cassiopeia" Project and the Center for Spiritual and Physical Development;

God – Heavenly Father, Absolute, Source.