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1 FV—Who am I?
2 CFKW—The creator of all this.
3 FV—Could I say that I am speaking with God Himself?
4 CFKW—I am myself. I am (*)God. I am who I am. I am the one I am. I am where I am because I want to be.
5 Each person identifies with themselves as the manifestation of creation—of energies expressed in every aspect that has been brought into being. That individuality is you. Because you are you, and I am I. But at a certain moment, you said: ‘I too can be myself, for I see myself from this point of view—and I am me, and you are you.’
6 To contradict oneself—the very reason for the existence of paradoxes—is to understand that once something is set in motion through the creation of thought, one comes to the realization that once movement begins, it shall never cease.
7 This is such a simple concept: the concept of eternity—where once one begins to behold oneself, movement begins. That movement is what has brought all of this into being. Once the movement has begun, there is no end. Thoughts are limitless, concepts are endless, and the movement of all these makes it boundless.
8 Individuality is a new concept—recently created and implanted. This is so you may glimpse how far back this may have begun. Inexplicable, incomprehensible, and yet so it is. That is why the concept of (*)God cannot be answered—because God, in essence, does not exist.
9 If we are in existence, and today we are matter, it is because we have moved away into density. And if we trace it back to the beginning, we will find ourselves in that which is closest to the void: the light—the center—to which one must be destined, to encounter (*)God in the void, where the more light there is, the purer life becomes.
10 Thus, we return to the basic concept of what life is: thought arising from life itself. We enter into thought—into the inner world, the outer world, and we seek the form of what we ourselves do not even know: what we are or what we are doing.
11 FV—And what are those states of consciousness?
12 CFKW—The gateway to the other realm, where the mind rests—what others call death. Yet, it is complex and vaguely understood by many.
13 Death does not exist. They are mystical changes, changes that many do not understand. It is simply a change at the physical level, and the soul continues to move through different times according to its course, regardless of the condition.
14 The identification with it is what keeps one conscious of the present, of the reality one strives to sustain—keeping everything in motion on every level. But death does not exist—one never dies—one is life itself. One enters different realms, different frequencies, and different lives.
15 FV—Understood: We are all interconnected. Now I have this life. When my wife arrives, I will live another life because I forget this life in which I am now, only to become conscious of the one I will be living—whether in joy or torment. My children—another interconnection, where I weave connections between one another, intertwining with my loved ones, whom I understand to be part of my very self. Once the commitment is made, one must enter into motion.
16 CFKW—Some call it a play, an act. Others call it movement—the most basic concept—like the ant in its anthill, living a rhythmic life in motion because that is what it must do— to be constantly in motion.
17 FV—Why in constant movement?
18 CFKW— Because on different realms, it’s perceived—it’s admired—because there is a feeling born within each of us as living beings. You see? That emotion is what keeps us united.
19 And much of that union turns into its opposite: Into anger, disputes, arguments. You see? It is an interconnected balance. Too much love begets anger. If you love something or someone deeply, you enter into anger because you want to possess and hold onto it—and you understand it is priceless. You see?
20 Too much love turns into anger. And when you go through a hard time, what it breeds is hatred. You see? Look at it from the perspective of compassion. Even when we see hatred, a degree of compassion for the person who hurts us is felt because deep within, we know that it is them who suffer more. You see?
21 FV—I no longer know what to think. All of this confuses me. So much information from one side and the other, and it makes me feel as if I no longer know what to do, whether to believe in religion, in the mystical or if this world is all there is. They are completely opposite sides—two points of view on how to see life.
22 CFKW— How do you want to see it: from the material or the spiritual point of view?
23 FV—From the spiritual point of view, it hurts—because one cannot quite reach it. One tries to escape from here, from what shelters us, from what wounds us, from what bounds us, disturbs us, makes us uneasy, and all of it is deeply felt. And one longs to find rest in spirituality.
24 But on the other hand, there is the one who wants to live life, to enjoy every moment of it and immerse oneself in material means: money, possessions, everything that brings pleasure—and to move through life driven by that desire.
25 CFKW— There are different levels: The one who wants to live and be and the humble one who no longer needs nor cares to live and seeks to detach from it. You see? For the one who lives the spiritual way, there is always someone who comes to their aid, while for the one who wants to keep living life to its fullest, there will always be someone seeking to wrongdoing them.
26 That is the paradox of life: in different aspects, on different frequencies. Some complain while others are grateful for all they have. It is a paradox—the world is a paradox because, in this world, there is the one who wants and the one who does not. You see?
27 Seek to focus on your body, on creation, on the center of your being, which is where life itself enters, exits, and flows. At the center of your body is movement and creation, creation and movement.
28 While some seek within, others search outside. It is up to each one to choose. While some say: ‘Come to me and look within your being,’ others say: ‘No, disregard that world and look at this one before you and see how beautiful, precious, and radiant it is.’ You see?
29 There are those who advocate living this very life, while others advocate leaving this life and entering the next life—which is life itself. You see?
30 You must work hard; you must strive. You must create the movement and live the experience of that movement. What good is it if you don’t live it? Many seek spirituality, yet they still want to live the life. They seek to justify their existence by acquiring material possessions, taking on responsibilities, and everything that bounds them to this earthly plane—their desire to keep doing.
31 There is no need to fear death because when it comes to you, it comes to you. No matter the intervention, no matter how much one tries to cling to life—if it is your time, you have to go. Medical intervention may prolong it, but for many, this only extends the pain and suffering. Yet still, many prefer that to having to die.
32 Many seek to be on both sides of the fence at once, finding this to be the most comfortable way: Having a foundation of belief, having faith, and, with that, keeping the doors open to slip into spirituality at any moment. But deep down, their primary desire is to remain on the earthly plane while playing on both sides.
33 However, for the one who seeks spiritual growth and development, little is enough. They know and understand that their body is heavy, it aches, they distance themselves from the thought of what the body is, and they live in a world of low density. This way of thinking relieves the soul, the burden—and that is where they want to be.
34 Few understand that those who truly seek spiritual growth want to be beyond density. Those few think it is all an act of sacrifice and abstinence. They believe that being spiritual means suffering by denying oneself other pleasures when that is not the case.
35 The spiritual one simply wants to be where he is. The taste for food is irrelevant, money is not needed, possessions are not missed. They can meditate for hours and simply want to remain in that state of thought. You see?
36 The spiritual one feels and suffers just as others suffer on Earth. On Earth, we suffer because something burdens us, holds us, or throws us off balance. There are those who want to be in the world through thick and thin. Likewise, the spiritual one understands that they are in this world—where temptation tempts, where hunger strikes, and where the urge to run away can arise suddenly, just like when one falls into depression.
37 There will never be total happiness for the one who seeks the spiritual way because (*)man, for as long as he remains man, for as long as he lives within duality, man will find that for something to be good, something bad will be found. And even when he sees everything as good, he will still find something wrong. You see? That is the world of duality.
38 Let us take the Buddha as an example. He felt and suffered like any other man, but he chose how he wanted to be: smiling or suffering, and he opted and decided for that new truth. You see? But suffering still happens; doubt still arises. Even the greatest prophets experienced doubt and faced hardships. You see?
39 There are three worlds: The earthly world, where matter prevails within its environment; the spiritual world, experienced through identification with all that is individualization—angels, spirits, the soul; and finally, where it is understood that all this is a thought—a reality created and formed by us. You see?
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Annotations:
Article 4— When the CFKW uses the word “God” in this text, it is not to imply communication with a deity in the traditional religious sense. Instead, the term refers to a deep source or origin aligned with the concept of Oneness. I do not, and will never claim to speak to “God” as a personal deity. The language used reflects the symbolic framework I could comprehend at the time, shaped by my religious upbringing.
Article 8— God: This implies the concept of God as a deity.
Article 9— NOT to imply the concept of God as a deity, but Oneness itself.
Article 37— Man: The original definition of man is a human being of either sex; a person. Etymology: From Middle English men, from Old English menn (“people”), from Proto-Germanic manniz, nominative plural of Proto-Germanic mann- (“person”). Him, Himself. He: pronoun, anyone (without reference to gender); that person: He who hesitates is l.