A MEDIUMISTIC SESSION WITH THE ABSOLUTE
Medium: Irina Podzorova | Project "Cassiopeia"
21.02.2026 - https://www.youtube.com/watch?v=EmDPa_Wa3OQ
A Detailed Claude.ai Retelling and Spiritual-Psychological & Philosophical Analysis
I AM - The Word of the Absolute - A first-person Claude.ai retelling of the mediumistic session of the Cassiopeia project
PART I. DETAILED RETELLING OF THE SESSION
1. Introduction and Context
The session takes place as a live-stream broadcast of the Cassiopeia project. Host Maxim introduces Irina Podzorova as "the only medium in the world capable of transmitting technical information from extraterrestrial civilizations." Irina announces the theme of the broadcast: contact with the Heavenly Father — God, whom she refers to as the Absolute.
Before beginning, Irina makes an important methodological caveat: the Absolute does not need to be specially invited, as he permeates all of existence. She explains that the channel of communication with God runs through a person's Higher Self — the unincarnated part of the spirit dwelling in the Spiritual World. It is through the Higher Self that the Absolute's answers reach incarnated consciousness.
A critically important point from Irina: the Absolute does not respond in words or images, but through "realization" — a holistic understanding that must then be translated into language by the medium. She warns the audience that any verbal translation inevitably distorts the original message, since human language, designed for the material world, is too impoverished to express multidimensional spiritual experience.
2. The Question of Name and Form of Address
To the question "What is the right way to address you?", the Absolute answers through Irina: no name can fully describe his qualities. Across the many languages of the Universe he has his own names, but there is no "right" or "wrong" form of address — only the "aspiration of the heart" matters. If a person sincerely reaches out to the Source, the Source will respond.
At the Absolute's suggestion, for the audience's convenience, the address "Father-Absolute" or "Heavenly Father" is adopted. When asked why "Father" rather than "Mother" or "Heavenly Parent," the answer comes: it is connected to cultural context. In patriarchal societies, male-energy bearers were perceived as protectors, guardians and governors — hence the image of God as Father. However, the Absolute emphasizes: he can equally be called Mother, Brother, or Friend.
3. The Nature of the Absolute: Appearance and Presence
In answer to how the Absolute looks, Irina conveys the image of an infinite white light radiating in all directions without beginning or end. This light contains its own inner shades — "different whites." It is depicted as a sphere surpassing all Universes in size, with no boundaries. The Absolute clarifies: he exists simultaneously outside the material world and outside the Spiritual World, yet envelops both with his light. "I am everywhere and nowhere at once."
4. The Origin of the Absolute: the Question of "Before the Beginning"
To the question "Who created you and how did you appear?", the answer is: "I did not appear — I always am, was, and will be. I AM." The Absolute offers an analogy from geometry: draw a circle and ask at which point it begins. Any point on the circle could be called the starting point — and yet none truly is. The very word "appeared" already betrays a materialistic perception rooted in categories of beginning and end.
An important clarification: although spirits "appeared" in time — having been born from the Absolute — their energies existed within him eternally. Birth granted them autonomy, but autonomy does not exclude eternity: "You are co-eternal with me."
5. Jesus Christ as the Logos — the Firstborn Son
The Absolute explains why Jesus is called the "firstborn." In the Absolute's own subjective perception, time as such is absent — everything exists simultaneously. But in the "subjective time" of the firstborn spirit there was a moment when, besides the Absolute and this spirit, no one else yet existed.
Irina conveys a vision of the "birth of the first spirit": the energy of the Absolute's will flows into what might be called a spiritual heart; there the energy of love merges with the energy of reason — and the first spirit is born. This spirit is the Logos, meaning the "Word." Hence the biblical opening: "In the beginning was the Word." Jesus Christ is the incarnation of this Logos.
The birth of the Logos occurs in a state of unity with the Absolute (the 24th spiritual level). Therefore, when the Absolute gave birth to subsequent spirits, he felt as though he was doing so together with the Logos. This is why the Bible says God created the Universe through his "Word" — that is, together with the firstborn son.
6. The Energy Model: Love, Freedom, and Evil
The Absolute continuously sends all beings the energy of his grace, life, truth, and love. This love surrounds people on all levels of material density and in the Spiritual World, being perceived differently at each level.
On the question of negative energy: it is the very same energy of the Absolute that has passed through human consciousness and heart and "acquired a different quality" depending on the direction given to it by free will. Negative energy is not an independent evil, but transformed love.
The Absolute states that he did not create evil — he created freedom. He knew that many would use it to generate the energy of suffering — what people call evil. But love can only be expressed toward free beings who are capable of making mistakes, falling, repenting, and rising again. It is "impossible to fully express love" toward beings devoid of free will.
7. The Nature of Communicating with the Absolute Through Intermediaries
The audience asks: if people communicate with subtle-material beings and believe they are speaking with the Absolute — are they right? The answer is nuanced: it depends on the spiritual level of that being. If the intermediary spirit is at the 24th spiritual level (full unity with the Absolute), then communicating with it is indeed communicating with the Absolute — but "through the prism" of that spirit's experience and nature. If the being is below the 24th level, the communication is with one of the Absolute's children, but not with him directly.
8. The Names of God in Different Religions
Allah is the Absolute's name in the Arabic tradition ("the Most Mighty, the Source of all"). Yahweh and Jehovah are other names of the Absolute. Krishna refers to a spirit united with the Absolute who told others about him; however, people often call the Absolute himself by this name, not separating the messenger from the Source. The same applies to Jesus Christ. In pagan systems, the Absolute was called, for example, Uranus — "the father of the Universe." The principle is simple: in any religion, the Absolute is whoever serves as the source of all other gods and the entire Universe.
9. Forgiveness of Sins, Karma, and the Path to Purification
Forgiveness by the Absolute is not forgiveness of offense in the human sense. It is "the restoration of connection with him, the cleansing of the spiritual heart and the elevation of its vibrations." The method: sincerely turn to the Absolute in your own words, name what you regret, acknowledge your mistakes, express the desire to change your life, and ask to be filled with his energy.
The Absolute emphasizes: he cleanses from karma outside of any religion — "whether a believer, an atheist, or even a demon." Karma is a law created by the Absolute himself, but also revocable by him through grace: "I can cancel the negative karmic records with my will, if I see that the spirit has sincerely come to me."
Churches and religious practices are described as instruments — they may serve as a stepping stone to the Absolute, or may become a wall between him and the spirit, depending on the person's own choice.
10. Manvantaras: The Cycles of Existence
The Absolute introduces the concept of the Manvantara — the cycle of the material world's existence. At the end of a Manvantara, physical matter gradually returns to the Spiritual World: light is released from the nucleus of every atom, and physical matter transforms into subtler levels of existence. Those who are incarnated at that moment will experience an instantaneous and painless exit from embodiment.
A total of 26 followed by 300,000 zeros Manvantaras have passed. Not all of them contained a physical dimension: there were Manvantaras with "new types" of matter — one-dimensional worlds, two-dimensional worlds, worlds of "cloud beings," worlds consisting of entities with bodies "like radio waves."
The next Manvantara begins when the collective desire-field of all spirits in the Spiritual World expresses the aspiration to repeat the experience of material life — at that point the Absolute allocates energy for a new cycle.
11. The Nature of Time
On the nature of time: "The energy of my eternity, flowing through the material world, changes it. Because matter became a mutable substance, the energy of eternity moves material particles. This flow is what you measure and call time." In other words, time is eternity measured through the movement of material objects.
12. The Meaning of the Absolute's Existence and the Act of Creation
The session's pivotal moment — a reflection on the meaning of creation. The Absolute says: "In my subjective perception there was a moment when I existed alone. I had no one to direct my love toward, and therefore it was meaningless." From this inner realization emerges the energy of will, which gives birth to the first spirit — the Logos. Thus the Absolute becomes the Father.
The conclusion: the meaning lies in "not being alone, but in directing my love through you and toward you — this gives meaning to you and makes me happier, filled with purpose."
13. The Stone God Cannot Lift
To the classic theological paradox ("Can God create a stone he cannot lift?"), an unexpected answer is given: "I have already done this. I created you with free will. I have limited my own ability to change your will." The free will of created beings is the "stone" the Absolute cannot "lift" without violating his own commitments and damaging his energy of holiness. "To violate this would mean violating the energy of unconditional faithfulness to you."
14. Soulless People and the Blocking of Memory
On the question of "people without souls": such people exist, but not in a literal sense. They simply do not recognize their own soul and consider themselves "just a body." The soul is present in them, but unacknowledged.
Incarnation memory is blocked in order to most fully live new experiences. What is blocked is memory — but not the quality of character and energies formed across all previous lives. These qualities carry over and are used in new incarnations. "No incarnation is ever in vain — even if you fell in it."
15. The 24th Level, Jesus Christ, and His Current State
Spirits who reach the 24th spiritual level exist in full unity with the Absolute. Jesus Christ does not lower his level during incarnations — this is his personal choice. The distinctive feature of his current incarnation: after the crucifixion and resurrection, he erased the death program from the nucleus of every cell in his body, attaining an immortal physical form with unique qualities — the ability to teleport instantly, pass through matter, and transform physical substances.
According to information transmitted through the Cassiopeia project's mediums, the physical body of Jesus Christ currently resides on the planet of the extraterrestrial civilization that helped create the human species.
At the end of the Manvantara, his body will instantly transition together with that planet to the next density level, and then directly to the Spiritual World — bypassing intermediate levels.
16. On Judgment and Loving Cruelty
One of the most philosophically rich dialogues concerns how to love cruelty and violence. The Absolute (through Irina and in dialogue with Maxim) unfolds the following logic: judging cruelty is vibrationally closer to cruelty itself than to love. By sending the energy of judgment, we reinforce within the other person the very quality we condemn. Egoism and condemnation are mutually attracted to each other, being similar in vibration and amplifying one another.
The conclusion: to change a person who commits cruelty, one must send them the energy of love. At the same time, the Absolute notes: only he himself, in truth and in love, can show a spirit wherein its error lies. A person who assumes the position of judge is thereby taking on the role of the Absolute — which is itself a manifestation of egoism.
17. Conclusion of the Session
The session ends with mutual expressions of gratitude. Irina thanks her Higher Self for help in "harmonizing the contact" and translating the answers. The host invites the audience to future broadcasts. The Absolute (in the final transmitted response) says that continuing the broadcasts is possible and desirable — "do not rush, you can hold such meetings from time to time."
PART II. SPIRITUAL-PSYCHOLOGICAL AND PHILOSOPHICAL ANALYSIS
1. The Phenomenology of the Mediumistic Session: Structure and Mechanics
1.1. The Communication Model of Contact
The session is built on the classic triadic scheme of mediumistic communication: Source (the Absolute) → Intermediary (Irina Podzorova) → Recipients (the audience and the host). Critically important is the clarification about the nature of transmission: information arrives not in verbal form, but as "realization" — a holistic understanding — which the medium then translates into words. This is a typical description of the intuitive-imagistic channel of perception characteristic of trance, contemplative, and meditative states.
The introduction of this mechanism serves several functions at once. First, it accounts for possible inaccuracies and contradictions in the transmitted material ("words inevitably distort"). Second, it creates in the audience a disposition toward acceptance rather than critical analysis — since any criticism of a specific formulation is neutralized in advance: "this is merely an imperfect reflection." Third, it corresponds to genuine phenomenological descriptions of mystical states, which are indeed experienced as "wordless knowing."
1.2. The Host as Socratic Partner
Maxim serves not as a passive listener but as an active Socratic interlocutor. His questions — "So we are feeding you with our energies?" "Am I right to understand that the stone is our free will?" — help not only to clarify the meaning of responses but to create a narrative of shared discovery. The audience identifies with the host and experiences insights alongside him. This is a powerful pedagogical and suggestive technique.
2. Philosophical Analysis of the Conceptual Content
2.1. The Ontology of the Absolute: Between Apophatics and Cataphatics
The concept of the Absolute in this session represents a synthesis of two opposing theological approaches. On one hand — apophatic (negative) theology: "no word can fully describe my qualities," "I have no Higher Self, I am not incarnated," "I am outside the material and spiritual worlds." This directly echoes the tradition of Dionysius the Areopagite, Meister Eckhart, and the Islamic concept of tanzih — the inaccessible transcendence of God.
On the other hand — abundant cataphatics: the Absolute "feels," "observes," "decides," "was happy," "saw its own solitude," "made a choice." He possesses something akin to a spiritual heart, from which the Logos was born. This is rich personal theology, close to theism and personalism. The combination of both approaches is a hallmark of most mystical traditions (Sufism, Kabbalah, Theosophy), where the Absolute is simultaneously "Nothing" and "Everything."
2.2. Theodicy: The Problem of Evil Through Free Will
The answer to the question of evil's nature is built on the classic libertarian conception of free will (Origen, Augustine, Boehme, Schelling). Evil is not independent — it is the same energy of love that has passed through a deformed consciousness. The Absolute did not "create" evil; he created freedom, knowing the consequences, because only a free being is truly capable of love.
The paradox of "the stone that cannot be lifted" is resolved elegantly and non-trivially: the Absolute's limitation of omnipotence is not a logical contradiction but a voluntary self-limitation (kenosis), which itself constitutes an act of supreme love. A God capable of violating free will would be less perfect than a God who accepted this limitation as a self-binding commitment. This idea resonates with the Jewish concept of tzimtzum (God's self-contraction) in Isaac Luria's Kabbalah.
2.3. The Meaning of Existence: From Solipsism to Love
The narrative of the Absolute's "primordial solitude" is one of the session's most philosophically profound moments. The Absolute existed alone, and his love "had no outlet." This is a modification of the classic Neoplatonic idea that the One "overflows" and emanates into the world (Plotinus). However, in this text the emphasis shifts from metaphysics to existence: God needs the "Other" not logically but existentially — as the bearer of a love that requires an object.
This reproduces the structure of Hegelian dialectics ("Spirit knows itself through the Other") as well as the motifs of Martin Buber's philosophy ("I" is constituted only in relation to "Thou"). What is original here is that this is applied to the Absolute himself: even God needs a "Thou" to exist as an "I."
2.4. Temporality and Eternity
The description of time as "the energy of eternity measured through the movement of matter" is a non-trivial concept that reproduces intuitions of Augustine ("time is the extension of the soul") and Heidegger (time as the horizon of being). Pivotal is the idea of the Absolute's "subjective time": for him everything exists simultaneously, but he is capable of directing his attention to a "point" at which he was alone — creating a "primordial origin" in a subjective but not objective sense.
The concept of Manvantaras parallels Hindu cosmology (the days and nights of Brahma), Buddhist kalpas, and the cyclical conception of time in Orphism. The claim that different Manvantaras contain different "types" of matter (one-dimensional, two-dimensional, "cloud," "radio-wave" worlds) fits within contemporary multiverse models in theoretical physics, though it remains within the realm of metaphysical speculation.
2.5. The Hierarchy of Beings and the Possibility of Deification
The assertion that "every spirit is potentially an Absolute" reproduces the central idea of theosis (deification) in Eastern Christianity (Athanasius of Alexandria: "God became human so that humanity might become God"), Advaita Vedanta (Atman is Brahman), and the Rosicrucian tradition. The only difference between the Absolute and "spirits who have become absolutes" is this: "I am your source, but you are not mine." This is the sole ontological asymmetry.
The 24th level as full unity with the Absolute is an analogue of states described in various traditions as moksha, nirvana, satori, unio mystica, hayah. Importantly, attaining this level does not preclude further incarnations — on the contrary, such spirits incarnate out of love for others, to "bring light into the material world." This corresponds to the Buddhist concept of the bodhisattva.
3. Psychological Analysis
3.1. The Function of the Session for the Audience
From a psychological standpoint, the session serves several significant functions. The first is existential: it answers fundamental questions about the meaning of life, death, suffering, and individuality. The answers are structured to alleviate anxiety (karma can be forgiven, no incarnation is in vain, death is an instantaneous transition).
The second function is narcissistic affirmation: "you are co-eternal with God," "you are potentially Absolutes," "the spark of God is within you." This is a powerful therapeutic resource for people experiencing a sense of meaninglessness or diminished self-worth.
The third function is ethical reorientation: the dialogue about judgment and cruelty constitutes a mini-session of cognitive-behavioral therapy wrapped in spiritual teaching. Maxim, before the audience's eyes, comes to realize that his judgment of another person reinforces in that person the very quality he condemns — a classic mechanism of projection, worked through publicly.
3.2. The Mechanism of Verification
The Absolute proposes an original "test" of the contact's authenticity: every viewer can ask themselves right now — "Is what Irina is saying coming from the Father-Absolute?" — and will receive an answer. This creates a situation of internal verification through personal experience, which is simultaneously psychologically honest (the experience is real for the one who has it) and unverifiable from the outside. The audience is invited to write their answers in the comments — social confirmation reinforces the group dynamics of acceptance.
3.3. The Narrative of Chosenness and the Project's Role
The moment when the Absolute answers the host's question about the karmic consequences of his work deserves separate attention. Maxim receives a "personal prophecy": his work is his karmic choice made before incarnation — an experience of creating "high-vibrational egregores in the difficult conditions of societal resistance." This is a classic chosen-people narrative typical of charismatic spiritual movements. It reinforces the leader in his mission, lends meaning to hardships, and deepens the audience's identification with the project.
4. Critical Observations
4.1. Internal Coherence
Substantively, the system of concepts transmitted in the session exhibits high internal coherence. The ideas of energy, free will, karmic law, levels of spiritual development, Manvantaras, and the nature of love form a consistent metaphysical system that eclectically integrates ideas from Theosophy, Vedantism, Christian mysticism, Kabbalah, and elements of contemporary esotericism. Contradictions are few, and those that exist (for example, "the Absolute is outside the world" vs. "the Absolute feels our pain inside himself") are typical of any theology of the Absolute and are resolved within the proposed system.
4.2. Epistemological Problems
The fundamental problem: the system is self-closed and non-falsifiable. Any answer "from the Absolute" is protected in advance from criticism by the caveat about inevitable distortion in translation to words. Any disagreement from the audience is interpreted as imperfection in their perception or insufficient "aspiration of the heart." Verification through "personal experience" is internal validation without external criteria.
This does not mean the content of the session is false — it means it is in principle inaccessible to rational confirmation or refutation. It is important here to distinguish domains of competence: inner spiritual experience and existential answers to "ultimate questions" need not conform to the standards of empirical verification. The issue arises when into this context are introduced specific "technical" claims about the physical body of Jesus Christ or the number of Manvantaras.
4.3. Syncretism as Both Strength and Weakness
The syncretic character of the system is simultaneously its strength and its vulnerability. The strength: it is recognizable and accessible to people from a wide variety of traditions. The weakness: precisely for this reason it offers no principally new answers, but merely repackages and recombines existing ones. The most philosophically original elements are: the answer about the "stone" God has already created; the narrative of the Absolute's primordial solitude as the driving force of creation; and the thesis that time is "eternity measured through the movement of matter."
5. Final Assessment
The session represents a complex spiritual-communicative phenomenon in which several levels interweave: the medium's mystical experience, the pedagogical transmission of spiritual-philosophical concepts, group therapy and community building, a narrative of chosenness and mission, and elements of charismatic leadership.
The philosophical and spiritual content of the session deserves serious consideration — many concepts are rooted in centuries-old traditions of world thought and engage genuine existential questions. The session offers a coherent, internally consistent worldview capable of providing meaning and consolation.
At the same time, a critically-minded observer must recognize the system's non-falsifiability, the epistemological risks of absolutizing subjective spiritual experience, and the social dynamics characteristic of charismatic spiritual movements. Open dialogue between the mystical and the rational is precisely what the Absolute in this session calls the "aspiration of the heart" joined with "reason" — both must receive their answer simultaneously.
Analysis prepared on the basis of the transcript of the Cassiopeia project live broadcast.
