Excerpts About God
Inner Journey Home, p. 450 • discuss »
Inner Journey Home, p. 453 • discuss »
Facets of Unity, p. 193 • discuss »
Diamond Heart Book V, p. 108 • discuss »
Diamond Heart Book V, p. 108 • discuss »
Diamond Heart Book V, p. 111 • discuss »
When we become truly spiritual, our caring for God becomes our caring for one another, because we see God in each other. We can’t say that we care for God and then assume that a person doesn’t have God inside them. The person might not know it, might be very blocked—might even be mad and hateful—but deep inside there is only one reality. This person has true nature regardless of how he or she is acting. If we all knew that, if all of humanity knew that, everyone would stop killing each other. We would understand that it would be like killing somebody we deeply love; it would be like killing oneself.
The Power of Divine Eros, p. 101 • discuss »
There is a natural magnetism toward the unity, the unity between our true nature and our individual consciousness. Sometimes we feel this attraction as an interest, as a gravitational pull toward the unity, and sometimes as a love or need for it. We feel drawn to it, driven toward it, and at times we also feel it as a mutual attraction. It is not only that we are attracted to truth—the truth is attracted to us. Not only are we attracted to God, God is attracted to us. We are pulled toward God, and God is pulled toward us. The two are drawn together because they are one at the center. I know that some teachings think of God as totally separate from the human soul, but in true mystical union, at least in the way I know it, such separation evaporates, in one way or another. In the type of unity we are exploring, there is no possibility of such a separation.
The Power of Divine Eros, p. 190 • discuss »
When you realize the enlightened perspective, the objective reality of no separateness between anything—no separateness between the physical world and the Absolute, no separateness between the Absolute and God, no separateness between God and Colorado, no separateness between Colorado and North Korea, no separateness between North Korea and you—everything is connected. Whatever you can conceive, whatever you can experience, whatever you can imagine is one. If you can divide that one in half, then it’s not oneness, it’s twoness. That means, again, you’ve brought in separation and the Basic Fault. So if you believe that the presence of true nature comes to you from outside, if you believe God is separate from you, if you believe that enlightenment is someplace to get to, you’re still operating from the perspective of the Basic Fault. That’s not to say that you may not experience things that way. You can see God sitting on a throne, you can see angels, but these are intermediate experiences. You still carry the central perspective of object relations. All of the work you’ve done around your relationship with your parents and the conflicts in your relationships now—the anger and the hatred and the hurt and the disappointment—is to simplify the situation until you see it in terms of very few object relations. You have to work through all that stuff before you can fully confront the fact of objectness. Before that, you’re full of emotions that you have to go through and understand. You can’t see things simply. But the more you allow the experience to unfold, the simpler things become. As you see things more simply, you are more able to directly confront the situation and see it phenomenologically. You see not only that your mother didn’t love you or that your father rejected you but, more important, that you still believe you are your mother’s and father’s child. That’s the more fundamental problem. You’re not your mother’s child. You’re not your father’s child. Not in the real sense. Physiologically it’s true, but not fundamentally. Your mother and father and you are objectively one thing. Thinking yourself separate brings up issues of “Do I love them? Do I hate them? How do they feel about me?” The problems that we encounter are a consequence of separateness.
Diamond Heart Book V, p. 280 • discuss »
So, to love the truth means that you want to annihilate the false. If you go into the matter deeply, you realize that everything you perceive will in time be revealed as false. Everything to which you can give a name does not really exist as you see it. This includes even what we think of as God. Simple religious people think that God is merciful and good and will give us blessings and rewards. Why would God do anything like that for you? You don’t truly exist anyway, so why would God give you blessings? God is not deluded like you are. You are the one who thinks that you are an individual person who needs this or that. God doesn’t think that way. For God there is only God. If you think that you need blessing, God will say, “Who do you think you are? Do you think you are separate from me?” So, to think of blessings or of God’s grace is fine, but it betrays a limited understanding of reality. Although it begins to understand the divine realm, if you really see what God is, the only thing you want to do is forget that you exist. Letting God be there is loving God. Loving God doesn’t mean wanting to be with God. To love God means that you want only God to be. Anything else is not love of God, but love of yourself, love of your belief in a separate entityhood. Ultimately, what you think of as loving God actually is loving a part of your mind.
Diamond Heart Book V, p. 172 • discuss »
Just by calling yourself Michael, or Laurie, or Jean, or whatever, you are deadening yourself. You made yourself into an object, something unchanging, and ended up cut off from the dynamism that is your being. The concepts arise to describe actual differentiations and contrasts in our perception. But the concepts become so concrete that they seem real. And because they determine how we experience ourselves and the world, our experience tends to continually reinforce the ideas we already have. So the concepts that constitute our knowledge become our reality. Even your idea of what God is, is a notion in your mind, which you learned from your parents. So you never really see what God is, because you already know. The issue here is the belief that you know. You believe that you know who you are, you believe that you know the world, you believe that you know what existence is. What you actually know is your own mind. You don’t know existence. You have lost the mystery that you live in. We all lose the mystery that we are, the mystery that surrounds us, the mystery that brings us wonder, freshness, and freedom. We have made our world into a fossil. We have turned Being, mystery, God, into dead fossils. And we are looking for a new fossil that will make us feel alive and happy. We call these new fossils spiritual or psychological insights. Why not question all the fossils
instead of running around looking for new ones?
Diamond Heart Book IV, p. 235 • discuss »
The real world is nothing but the beauty that expresses the truth, the reality, the mystery that, in itself, is completely unknowable and inexpressible. Seeing this, we see that God is not somewhere else, that spirit is not something else, it is nothing specific, nothing in particular, nothing in the past or the present or the future, here or there, and has nothing to do with these. All these things are words anyway. God is a word. Truth is a word. If we are simply knowing a word, what is the mystery then? The mystery is not somewhere else, the mystery is nothing but our world, reality itself when we truly perceive it. There is nothing else, nowhere else; there is no heaven somewhere where God lives, running the show. This is God and he’s not running the show, he’s just living. To see this we first need to dare not to know. We need to acknowledge our humility, which is not just being good and spiritual. Humility means to objectively see that you do not know, not to think that something is wrong with you because you cannot know Nobody can know You cannot know the mystery. The only thing you can know about the mystery is that it is unknowable and untouchable. You see it, you perceive it, but you do not know what it is. The moment you try to penetrate it, you forget you are trying to penetrate it.
Diamond Heart Book IV, p. 264 • discuss »
Our relationship with God is deep and unconscious. It is not what our conscious minds tell us it is or ought to be; it is how we feel about God in our guts. Unless you have worked it through, everyone has anger toward God or the universe, however you conceive of it. Everyone has suffered, felt abandoned and hurt, and has wondered in anger at God—where was the help, where was the support, where was the holding, where was the love, where was the blessing? Such feelings are hidden in many people behind their sense of themselves as God-fearing or God-believing. For such people, allegiance to God often covers more hatred of God than that of nonbelievers, since there is more reason to be angry at Him: “I believe in you—I know you’re there, so where are you? Paying attention to other people?” These feelings need to be brought to consciousness and worked through before we can consistently experience this loving presence as a force in our lives. Doing this means putting aside what the church told you your relationship with God is or should be, what you were told in the mosque or at temple, in order to really find out what your soul in its depths believes and feels about this intelligence we call God.
Facets of Unity, p. 48 • discuss »
Your God representation is an amalgam formed from your early experience with your mother, your experience with your father, what the culture around you said about God, what you were taught if you went to church or temple, what you heard about God in school, on television, and in other places, and pictures you saw related to God or religion. Your relationship with God is particularly affected by your relationship with your parents, since in the beginning they were gods to you in the sense that they took total care of your life. From your perspective as a very young child, your parents appeared omnipotent and omniscient. Also, because in the early months of infancy your sense of self was fused with mother and you were still abiding for the most part in Being, your sense of mother contains many aspects of the experience of Being. All of these experiences with mother and father and whatever religious ideas you came in contact with form your unconscious image of God. In theistic cultures, the image of God is usually anthropomorphic, taking on human or super-human characteristics; but even if your parents were atheists or Buddhists, you probably formed an image of God. We are not talking about your direct experiences of God here, but rather what your mind thinks of as God. Many people, especially those who come into the Work, have experiences as children that they later understand were direct experiences of God. These experiences, for the most part, do not affect our beliefs about the intelligence we call God, nor does what our rational, conscious mind tells us about Him. It is the concept about Him that we hold in our unconscious and deeply believe in emotionally, that we project onto the objective, universal force that exists.
Facets of Unity, p. 53 • discuss »
Here we will discuss each Holy Idea briefly, focusing particularly on its relationship to basic trust. We will explore each in depth in Part Three. We will begin with the Holy Idea for Point Eight, Holy Truth. When basic trust is dominant, the head center opens and we perceive the fact of reality. We see that the universe in its totality—all levels, including the physical—exists in a fundamental way and that that existence is the true reality. We see that all of existence is the manifestation of God, the Divine Being, True Nature—whatever name you wish to give it. So Holy Truth is the perception that God exists as the totality of existence—that He is what exists and the existence of what exists—and God is not something separate from the universe. When basic trust is deeply integrated, we see that everything is pervaded by the living presence or consciousness that we call Living Daylight or Loving Light. It could also be called God, love, consciousness, presence, or Being. This perception of existence is the perspective of Holy Truth.
Facets of Unity, p. 62 • discuss »