T120709021852
1 The thought, the thinking process, and the positive, negative, good, or bad are processes by themselves.
2 Our daily life only shows one small aspect of a greater thought, leading us to understand that such limited thought is only a fraction of the bigger picture.
3 It is a thinking process that leads to a greater one, indivisible in form, that goes beyond comprehension. Yet when it is seen for what it is, you can understand that the world we live in is only a fraction of the whole.
4 Being that, we need to understand and define our thought process limitations, because our limitations make us see things in a judgmental way.
5 Our limitations make us aware or unaware, and the unawareness makes us judgmental. You see?
6 We try to define things, put things in a box—a perspective that we can term as good or bad, rich or poor, normal or abnormal. Such awareness gives us limited information because we define the indefinable with the structure we are given when we think “this is this” and “that is that.” Such a limitation is the one we rely on to justify our own actions and reactions.
7 That thought-form is the one that is keeping us bound to this world and the belief that something is good or bad, right or wrong. You see?
8 That thinking process gets us confused, leaving us with the need to find definitions, concepts, and knowledge, all kept like file boxes to define what one thing and the other thing is, not realizing there is a greater picture, indivisible.
9 We don’t see that thought which is far greater and cannot be defined: The everlasting creation—an expanding form of creation where nothing is defined as good or bad, big or small.
10 It goes beyond recognition, beyond understanding: A greater picture that cannot be defined, nor judged. It is a thought that is expanding, growing—an evolutionary, non-conceptual thinking process that overwhelms the human mind when it tries to define, understand, and comprehend what the thinking process is all about. You see?
11 The unaware soul finds itself trapped in the thinking process, making it its reality, finding definitions based on preexisting conditions and previous thoughts, where one distorted thought creates another thought and another and another. But when the soul grasps what the (*)thinking process is, the soul becomes aware of its existence.
12 When the spirit, through the soul, becomes involved with the thinking process of wanting to understand what life is all about, the soul begins to ponder over the thinking process of what is and what is not, and becomes comfortable with making the thinking process tangible as it transforms itself into (*)dense form.
13 (*)That is when the soul finds itself and gives reason for its existence as it identifies with itself, and thus, finds its reality within the thinking process of what is and what is not.
14 That’s life—life is the thinking and understanding through which, by means of the conscious mind, one recognizes, understands, and feels the expansion of consciousness.
15 That is why ceasing to exist as individuals is needed in order to reach another level of understanding, unattached and unaware of one’s individuality in order to see the collectiveness of all there is and exists and see for ourselves that we are, in essence, thought (consciousness) in a basic stage, to then realize that the thinking process is what gives us life.
16 FV—If this is life, what is it called when we cease to exist?
17 CFKW—No name is given. It doesn’t have a name because it is a conceptualization that, by its nature, has not yet been defined. Its essence lies beyond understanding and recognition, so it has no words.
18 FV—Will you take me there? Would you allow me to see the difference between here and there? Would you be able to take me to that place to show me if it is recognizable by the human mind?
19 CFKW—It is not. That is why, upon waking up from your dream last night, you couldn’t make sense of it. You were able to experience it fully but could not make sense of it. You could not define it, but saw it as a thought, and you reached a point of confusion because you could not make sense of it. You could sense that the unthinkable could be attained, but you could not make sense of it because it transcended recognition. For something to be recognized, you would need a preconceived idea, something that could guide you through analogy to make it understandable.
20 FV—But there was an analogy there—What was it?
21 CFKW—A greater thought; indivisible, where there were no boundaries, definition, or understanding required because it was bigger, much bigger. Even if it is accessible, it is incomprehensible. People want to give it form, name, and define the indefinable, and that makes it look small, limited, because it becomes defined, labeled, filed, recorded, and marginalized into a definition—and that cannot be done because it is indivisible.
22 There is one original thought. The aspects we know are the divisible fractions of that original thought. That is why things have to be brought as analogies, because there are subdivisions upon subdivisions of that original thought.
23 That original thought becomes divisible when it is termed and boxed into a definition. That original thought is indivisible, an expanded form that binds everything. It is like a huge blanket.
24 Do you now see why everything has to be explained through analogies? See it as a huge blanket. Each thought that is boxed into a definition is one interconnected thread, identified as one aspect of that huge blanket—known as the original thought, the source, or any other name given—but the origin of it all is like that one huge blanket.
25 You may also see it as a huge membrane that has everything on it, and we begin to identify but one tiny aspect of it.
26 See it through another analogy: This original thought is like your whole body, each individual thought within that thought is like a cell—one after the other builds your body, and each individual cell defines itself as one.
27 Each body has a life, an experience, and one after the other creates individuality. Each individuality makes its own judgment of what things are, what is, and its surroundings, as each thought is distinct from the others, becoming a web of different realities, each taking form around what is and what is not.
28 That is why all is but One, like the blanket—one huge indivisible thought. That is why that indivisible thought has no term. It is only One—the thought we want to but cannot define, for being the center of everything.
29 We need to see it and identify it from the outside in order to comprehend because we are, as individuals, seeing everything from an outside perspective of things. That is why many need to relate to and identify with a supreme being, and make it into a deity, in order to relate to it.
30 The outside world is part of the individuality we created by ourselves by thinking that we are one, as individual souls; thus, we created the external world, we gave it form, and density came to pass.
31 Everything we know is the outside world, but everything comes from inside us all. By shifting our thinking, we can understand that everything comes from within, even though we created the impression that it comes from the external world. When we understand this, we realize that such magnificent, ever-expanding thought that binds us all, in truth, is not expanding, nor infinite—it is the opposite—it is the void within us.
32 It is so hard to comprehend and understand as we make a big issue of something that has no shape or form! Here is another paradox: How can something be ‘big’ when the non-existence of things cannot have form, cannot be matter, and can only be a thought? How can a thought have shape and be termed as ‘big’ if a thought is a thought and has no shape or form?
33 So, where is its shape, its greatness, where is the expanding reality we want to believe that exists, when something that is nothingness cannot be big, huge, or expanding? You see?
34 The universe we seek and see, the expanding universe, is only in our minds. It is only an aspect for us to understand what is and what is not. Humanity tries to define that universe as a great accomplishment of creation, when the creation we perceive comes only from matter— everything that is tangible. Even vibration itself becomes tangible, for if it vibrates, it is because it is already in form in order to exist. You see?
35 Even vibration itself is creation. So, if it is creation and if it vibrates, it has form, movement, and in order to exist, it is matter in its simplest form. You see?
36 Vibration itself is the one that takes form, but its origin, the thought, which is the movement from the void, is all within us. If you, as an individual, begin to vibrate in thought, then the thought takes form.
37 If we all come to realize that the thought-form starts within each individual, then we would understand that this force that binds us all together in creation—that thought many call God, Source, or the origin of it all—is none other than what’s inside us all, making creation an existence.
38 FV—I am going deeper (inwardly) to see the thought-form so I can understand it and explain… (details from articles 39-42)
39 [The experience:] I can see how a thought is the origin of it all. We are totally unaware, deluded by the idea that there is something greater that created us. By going deep inside, I can understand that it all starts within us. We are the origin of everything that is and exists in our own creation.
40 Ah!…it is so difficult to see that we are all One, yet it is so simple. It is the individuality in the thinking process that makes it so hard to comprehend. But if each one of us understands that we are God, without the preconceived idea instilled in our minds that God is something else (deity), if we finally understand that everything is one thought from each individual, but in essence it is One manifested in many,…
41 …if humanity ever understands that as we see individuality in each one of us, we fall into the delusion of the concept and idea that we are many…
42 …It is so hard to explain that humanity will (*)never understand. Humanity will start questioning: “But what about me? Would I then not exist? And what about you? Why is it that you can exist and not me? What does that make me? What becomes of me?
43 CFKW—That is when individuality takes over and the definition of Oneness vanishes for lacking support. Take, for instance, that you set a group of people, say ten individuals, and you ask them to unite in the thinking process that we are one in thought.
44 Say those ten individuals become one, in one consciousness; the thinking process takes form, and the understanding takes place. But then, the paradox of life comes into play when each individual wants to be one.
45 That is when the process ends; when each individual begins to think they are one, and their individuality would not let Oneness manifest. Can you see the paradox? Can you see the impossibility in human nature to understand what all this is about? Impossibility takes place when each soul thinks it is one.
46 Here comes the following paradox: If you are the source, what becomes of the others? Let me explain: If we think we are one and define ourselves as individuals, while the mind defines Oneness as starting with one and one thinks as an individual, then the concept has no support. Failing takes place as individuality sets in… and it is so frustrating, because no one wants to understand that the complexity of it all lies in individuality—the I want and the I am.
47 FV—Then what does ‘I am that I am’ mean?
48 CFKW—(*) I am that I am means that the spirit is manifesting through the soul that manifests as one individual in its attempt to express creation. The concept I am that I am (**)means: I am the individual. I am the creator, I experience creation.
49 When you term it that God is the I am that I am, you are creating individuality by itself. God is the source, not an individual, and individuality cannot take place because the source is the source. You see?
50 The I am that I am makes and creates the concept that I am something more than what I think I am, and by defining myself as one entity, not human in form, the I am part of that creation that is and exists, defines, accepts, acknowledges, sees, comprehends, visualizes, and expresses creation.
51 Those who understand the concept “I am that I am” also need to understand that such individuality is only part of understanding that creation exists. And that never-ending force and source is in itself just an aspect of creation, just an aspect of what is, just one aspect of it all—it is not all that is and exists. It is just a fraction of the whole, which is a thought, and that thought is just like the cell, the thread, of creation itself. And the creative forces are only one aspect of it all.
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Annotations:
Article
11—“Thinking process’—understanding what this process is (recognizing that thoughts, duality, and judgments are just mental processes) leads to awareness of one’s true existence through the principle of Oneness: one’s essential nature free from theological ties.
Article 12—dense form’ implies the process where spirit densifies into an individual soul, which then further densifies into physical embodiment.
Article 13— The soul finds itself (awakens); Gives reason for its existence (understands purpose); Identifies with itself (true self/Oneness); Finds its reality within the thinking process of what is/what is not (accepts/understands its existence in a dualistic world)
Article 42—’ never understand’ – This phrase comes from my impression during the inner experience, expressing the immense difficulty humanity faces in grasping the concept of Oneness while deeply identified with individual existence. It is not meant as a pessimistic or absolute statement, but rather as recognition of the challenge inherent in transcending individual consciousness.
Article 48— (*)’ I am that I am’ – A concept rooted in ancient Egyptian theology, later recorded in Exodus 3:14, and extensively developed in Hermetic mystical traditions. This teaching appears across multiple spiritual and philosophical systems, each offering different interpretations of divine self-identification and the relationship between individual consciousness and the Source.
(**) In this aspect, ’ I am that I am’ refers to the recognition of existence and consciousness. The phrase represents the soul’s acknowledgment of being: the individual form experiencing creation, the creator expressing itself, and consciousness perceiving its own existence. It is the statement of self-awareness that bridges the individual experience with the universal Source.