“God is, in some sense, all. And all is very multiplex indeed.”

I had been told that God comes different ways to different cultures.

“So any single conception of God will grasp only one of Your aspects?”

Yes, you see the problem.  My nature is quite variegated.  People see one aspect and not another. 

“Lord, are there multiple levels of Being or something along those lines?”

Yes, but don’t interrupt.  The story is much more complex.  God is not mind or matter, or even mind and matter.  God is, in some sense, all.  And all is very multiplex indeed.  Even physics has not been able to produce a universe of “atoms in the void.”  There are forces, elements, patterns – you need to know more to go on – that go beyond them.  Then add the kind of stuff the morphic fields’ guy talks about …

Rupert Sheldrake, author of Dogs That Know When Their Owners Are Coming Home, performs scientifically controlled experiments to test different explanations of the uncanny ability of some animals to know what is happening far away.  He found, for example, that even if the owner came home at randomized times, the dog was always waiting expectantly about a half hour in advance.  He found that the dog responded as soon as the owner formed the intention to return home.

Sheldrake compares the results of these experiments to studies of how birds and other animals can find their way home.  Since standard explanations fail, he advances the idea that these communications travel by way of morphic fields, using an analogy with gravitational and magnetic fields to explain the “action at a distance” that is a feature of these situations.

… and those who talk about organized information and the like – primitive though they may be – and you begin to get an inkling.

I found that organized information and complexity are increasingly important concepts, particularly in biology, but also in cosmology and the social sciences.  Traditional science is reductionist, always trying to explain the whole from the action of the parts.  It is also deterministic, seeing one state of affairs as fully predictable from the previous state.  It was widely assumed that this model, which has been particularly successful in chemistry and mechanics, could be used to explain all natural phenomena.

The new theories of organization, information, and complexity challenge this assumption.  The whole—whether a cell, an organism, an ecology, or a universe—has some qualities that the parts do not have and cannot explain.  New phenomena, such as life and consciousness, are emergent properties that cannot be understood in terms of inorganic elements.  In some cases, such as why the organs of the body have the size and location that they have, the whole can explain the parts better than the other way around.  The self-organization of complex systems, their creative responses to their environment, and their emergent qualities are neither fully predictable nor fully explainable by their constituent elements or prior states.  I had been told that God is all, and that all is very multiplex indeed.  These concepts could provide the basis for understanding this multiplexity.

“Tell My story as I tell it to you”

 

“Lord, what exactly is my assignment?”

The world needs to understand My story, or at least to understand it better. I have given parts of the story to different people at different times. The whole now needs to be told. Your effort will be part of telling that whole story.

“Do You want people to piece the whole together out of the parts?”

What I most want is for people to listen to Me.

“And to listen to what You have told various people over the ages?”

Yes, that is part of listening to Me.

“What exactly do You want me to write?”

God: An Autobiography. My story is the history of Me—how I came to be.

“The story of your interactions with various peoples?”

That but not only that. Tell it from My point of view, not the history of people’s experience of God.

“Lord, the total story of Your interaction with people would be too vast.”

No, all history is selective. Use a different word—like episodes—if you like. But it is history in the sense of being chronological, developmental, and dramatic in some sense. There is a subjective point of view (Myself), intentions and concerns for the future, regrets about the past, and so forth.

“What are the materials for this history? The great religious texts?”

Yes, of course. That is one side of the human-divine (interaction), like hearing one end of a telephone conversation. So that is one starting point. But there are others as well, and I have been leading you to them—the physical record, the geological record, the biological development, the stars and galaxies, time and creation, and so on.

And I will tell you many things Myself—that is the “new revelation” aspect. Nothing overly dramatic there—I reveal Myself all the time.

“So I should read the scriptures of the major religions?”

Yes, I want you to read the early spiritual history of mankind. I will lead you to which readings. I would like you to pray as you read them and take notes as directed.

I grew up at a time when “man” and “mankind” referred to both men and women, and God spoke to me in my own vernacular.

“Lord, You said I was to tell Your story ‘from the inside out.’ But reading the scriptures is ‘from the outside in.’”

Yes, tell My story as I tell it to you. The only purpose for reading is to give you reference points for understanding My story.

“Lord, if I am going to ‘get into Your head,’ it would be helpful to know what You are up to, what Your ultimate goal is.”

No, your job is not to “get into My head.” Remember, I am telling you what is “in My head.” You are not trying to empathize with a fictional or historical character. You have the living Person right here, and I will tell you.

“But, as I prepare for the work …”

You are making this falsely complicated because you are not trusting Me. You think you will have to do this on your own by deciphering the cultural forms and so forth. But it is exquisitely simple. You ask Me what you are to read or to study. And then You ask Me what I was up to in relation to what you are reading or studying. And you don’t need to worry about the total compass or overall story, because I will lead you item by item.

“Lord, how should I approach the ancient scriptures?”

Get into the frame of mind for reading the (particular) work. That frame of mind is reverential, quiet, respectful, open-hearted. It does not consist of analyzing metaphors and stories of gods. Just take in what comes to you.

 

Images of the Afterlife

I don’t care whether there is life after death.  That may seem odd, but I tend to be a contrarian with regard to my own feelings, a habit since childhood.  So I do not live a roller-coaster of hopes and fears.  My emotions are like the plains of Kansas, so flat water doesn’t know which way to run.  That includes the afterlife.  Still, as long as I had God on the line, it seemed like something I should ask about.

I was reprimanded for asking.  I was told that I didn’t really want to know, I was asking merely because I thought I should, and I should figure out why I didn’t want to know.

At first, I had no idea, but then it came to me.  As I pictured the afterlife, it was boring and lonely, like driving all night on one of those long western highways.

Then I was given a series of images—more accurate ways to picture the afterlife.  The first was to become immersed in wonders of nature of incomparable beauty.  The second was to imagine being an Einstein whose mind now grasped fully all the vast mysteries of the universe, having the ultimate “Aha!” experience over and over again.  Another was listening with full intensity to music more lovely than any the world has ever known.  Or, finally, it was like being in love, but with a vaster compass, sustained over endless time, and receiving boundless love in return.

“With life, spirit comes into play.”

For millions of years, before there was life, there was just God and a barren universe.

“You felt all alone?”

Yes, I wanted more. In retrospect, the inanimate years feel very lonely.  The emergence of life is a delight.  With life, spirit comes into play.  Wonderful to see amoeba, moss, and so forth.  The frogs (and other creatures), each with a soul and personality, each in a sense in tune with God.  I can play with the animals, “walk among them.”  I love their myriad formsI am not alone anymore.

The creatures that began to stir on the earth are amazing, more amazing than anything that had yet occurred in creation.  They move on their own, they have “internal principles of motion” as Aristotle said, have dramatic lives—even the worms and fishes.

There is birth, growth, death, mating, offspring, colonies and flocks, emergent social orders—ideality as well.  There is telos and purpose, success and failure, standards of perfection and imperfection.

And, over time, further developments in the species, a most amazing, creative ramifying of the evolutionary ladder.  New species emerge that could not have been imagined before.  Your paleontology tells the story:  the first horses could easily fit into the palm of a hand, and so forth.  Can you imagine the spectacle?

“Yes, I think I can.”

I have given you some clues . . .

I had received visions of the explosive expansions of time and space, and of divine energy rushing up through all levels of reality. Were these intimations of Creation? I was told,

The work I want you to begin involves reading and writing about My nature. Start with the Creation. I have given you some clues already. Follow up on them.

One day, in quiet reflection, I was taken deep into the Self, taken back, it seemed, to the Beginning. Here is how I described it right afterwards:

“There was a sense of things shattering, like crockery breaking, or like the shell of an egg breaking. (I think of Kabbalah and its image of Creation as divine vessels breaking.) Then there is a river, or milk, flowing out from amidst the shards. The river is clouded in mist and flows a long way down canyons of shards or rocks. Until it settles in a pool below. Tranquil waters. This is when Life begins. Cool, calm but rippling waters.”

 

All this was taking place on a flight to California to visit my ninety-year-old father. Sitting beside me was a nine-year-old girl, traveling alone. She kept looking at me, wondering what I was up to. Ignoring her was unkind, so I stopped praying and chatted with her.

After that, I returned to my own meditations and received a stream of visual images, a vision: the sun cracking up, solar flares that zoomed out into the reaches of space. I then saw, through the mist, an ethereal caravan of camels and their riders, coming up a valley, their long line stretching behind, down a winding road into the distance. I followed the road back to the source. I came upon vast winds, like a monsoon, then a world exploding—and then the vision abruptly stopped. The caravan seemed to represent the long course of human history, traced backward, all the way to the beginning, and then nothing.

I had received hints about the moment of Creation. Then, one day, He told me more. This is where God’s story really begins.

“It’s a mistake to try to control God . . .”

My first impressions of the ancient Egyptians were formed in Sunday School, put to music by gospels such as “Go Down Moses,” and brought to the silver screen by Cecil B. DeMille.  It was not a pretty picture—false gods, harsh rulers, fake magicians, and slave-drivers wielding the lash.  Egypt was on the wrong side of everything.

But now I was told that God was sending divine messages to every culture.  So I had to look at the land of the pharaohs through different eyes, Egyptian eyes.

Written in hieroglyphs that were already old when Sumerian cuneiform was young, the Pyramid texts date back almost five thousand years.  Chiseled into the walls of the dark corridors beneath these monumental tombs, these texts provide the deceased Pharaoh with the keys to a successful afterlife:  how to overcome each obstacle on the way to the divine realm and what words to speak to the guardians who block the way.  One strategy was to enter the cyclical course of the cosmos and accompany the sun god in the barque that transverses the sky each day.  The deceased king went so far, according to one inscription, as to kick the sun god overboard to make room for himself in the divine barque.

The complex mythology of the Egyptians far surpassed the simple piety of preliterate polytheism.  But, however complex, these greedy efforts to compel or trick the divine powers seem spiritually retrograde compared to the sensitive cave paintings and the humble peasant honoring a stream with a pile of stones.

“Isn’t that right, Lord?”

Yes, it is a fundamental mistake of man to try to control God rather than the other way around.  Do not exaggerate it.  It is no different from (no worse than) trying to bribe the king’s mistress or learn the password that goes you through the palace gates, but it is not high spirituality, and in fact is not really a kind of spirituality at all.