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recoverer
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First of all, I tried to be open-minded when I was reading CWG because just in case it actually does come from God I want to be respectful and responsible. Early on I found some philosophical points I find questionable.
For example, God (I will say “he” from now on) tells Walsch that fear is the opposite of love and that love can’t exist without fear.
My feeling is that God and any being who abides with him are able to experiences love completely without fear being present. Fear might present a perspective about love that one might think about, but it isn’t necessary in order for one to feel love and live according to it.
Not everything has to have an opposite. Hate is not love’s opposite. It is something one experiences when one becomes confused to an extent where one isn’t able to live according to love.
Fear can get in the way of love, but this doesn’t mean it is an opposite of love.
“He” tells Walsch that God created us so he could come to know himself. We needed to be created so God could understand how magnificent he is. God perceives this through us.
I figure that God is a self-aware being, so he is able to be aware of himself and his magnificence without our help.
I don’t know for certain, but I basically believe that God created us so he wouldn’t be alone all by himself. It is also a matter of giving us the gift of life.
“He” tells Walsch that this World was created not so we can learn, but because it is the only way for our knowledge/concepts to become manifest. We have to experience before they can do so.
My feeling is that knowledge and experience aren’t as separate as “he” seems to indicate. For example, we first experience love, and then we know about it. Love is more than a concept. Love was both experienced and understood before this physical World was created. I believe that life in this World helps both us and God “learn” about some of the possibilities that exist. Knowledge becomes manifest after we experience.
“He gives some analogies that within themselves make sense, but if you consider everything that is said together, some of these analogies might be misapplied.
Some of the things “he” says are hard to understand. I don’t know that the difficulty is the result of my lack of ability to understand.
Some of the things “he” says seem accurate. This is bound to happen. But what about the parts that don’t seem accurate?
I pasted below the parts of CWG I refer to above, so you can see for yourself what is actually said. If you reply to my post please be careful about quoting too much, because your post might end up being really long.
Some of the points discussed require a significant amount of time to discriminate thoroughly. Since there are so many pages, I wonder how many people feel rushed because they are anxious to read more, and as a result they don’t discriminate what they read as thoroughly as is needed.
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From CWG:
W: There are those who say that life is a school, that we are here to learn specific lessons, that once we “graduate” we can go on to larger pursuits, no longer shackled by the body. Is this correct?
“He”(again, I say "he" instead of "God"): It is another part of your mythology, based on human experience.
W: Life is not a school?
“He”: No.
W: We are not here to learn lessons?
“He”: No.
W: Then why are we here?
“He”: To remember, and re-create, Who You Are.
I have told you, over and over again. You do not believe Me. Yet that is well as it should be. For truly, if you do not create yourself as Who You Are, that you cannot be.
W: Okay, You’ve lost me. Let’s go back to this school bit. I’ve heard teacher after teacher tell us that life is a school. I’m frankly shocked to hear You deny that.
“He”: School is a place you go if there is something you do not know that you want to know. It is not a place you go if you already know a thing and simply want to experience your knowingness.
Life (as you call it) is an opportunity for you to know experientially what you already know conceptually. You need learn nothing to do this. You need merely remember what you already know, and act on it.
W: I’m not sure I understand.
“He”: Let’s start here. The soul—your soul—knows all there is to know all the time. There’s nothing hidden to it, nothing unknown. Yet knowing is not enough. The soul seeks to experience.
You can know yourself to be generous, but unless you do something which displays generosity, you have nothing but a concept. You can know yourself to be kind, but unless you do someone a kindness, you have nothing but an idea about yourself.
It is your soul’s only desire to turn its grandest concept about itself into its greatest experience. Until concept becomes experience, all there is is speculation. I have been speculating about Myself for a long time. Longer than you and I could collectively remember. Longer than the age of this universe times the age of the universe. You see, then, how young is—how new is—My experience of Myself!
W: You’ve lost me again. Your experience of Yourself?
“He”: Yes. Let me explain it to you this way:
In the beginning, that which Is is all there was, and there was nothing else. Yet All That Is could not know itself—because All That Is is all there was, and there was nothing else. And so, All That Is… was not. For in the absence of something else, All That Is, is not.
This is the great Is/Not Is to which mystics have referred from the beginning of time.
Now All That Is knew it was all there was—but this was not enough, for it could only know its utter magnificence conceptually, not experientially. Yet the experience of itself is that for which it longed, for it wanted to know what it felt like to be so magnificent. Still, this was impossible, because the very term “magnificent” is a relative term. All That Is could not know what it felt like to be magnificent unless that which is not showed up. In the absence of that which is not, that which IS, is not.
Do you understand this?
W: I think so. Keep going.
“He”: Alright The one thing that All That Is knew is that there was nothing else. And so It could, and would, never know Itself from a reference point outside of Itself. Such a point did not exist. Only one reference point existed, and that was the single place within. The “Is-Not Is.” The Am-Not Am.
Still, the All of Everything chose to know Itself experientially.
This energy—this pure, unseen, unheard, unobserved, and therefore unknown-by-anyone-else energy—chose to experience Itself as the utter magnificence It was. In order to do this, It realized It would have to use a reference point within.
It reasoned, quite correctly, that any portion of Itself would necessarily have to be less than the whole, and that if It thus simply divided Itself into portions, each portion, being less than the whole, could look back on the rest of Itself and see magnificence.
And so All That Is divided Itself—becoming, in one glorious moment, that which is this, and that which is that. For the first time, this and that existed, quite apart from each other. And still, both existed simultaneously. As did all that was neither.
Thus, three elements suddenly existed: that which is here. That which is there. And that which is neither here nor there—but which must exist for here and there to exist.
It is the nothing which holds the everything. It is the non-space which holds the space. It is the all which holds the parts.
Can you understand this?
Are you following this?
W: I think I am, actually. Believe it or not, you have used such a clear illustration that I think I’m actually understanding this.
“He”: I’m going to go further. Now this nothing which holds the everything is what some people call God. Yet that is not accurate, either, for it suggests that there is something God is not—namely, everything that is not “nothing.” But I am All Things—seen and unseen—so this description of Me as the Great Unseen—the No-Thing, or the Space Between, an essentially Eastern mystical definition of God, is no more accurate than the essentially Western practical description of God as all that is seen. Those who believe that God is All That Is and All That Is Not, are those whose understanding is correct.
Now in creating that which is “here” and that which is “there,” God made it possible for God to know Itself. In the moment of this great explosion from within, God created relativity—the greatest gift God ever gave to Itself. Thus, relationship is the greatest gift God ever gave to you, a point to be discussed in detail later.
From the No-Thing thus sprang the Everything—a spiritual event entirely consistent, incidentally, with what your scientists call The Big Bang theory. As the elements of all raced forth, time was created, for a thing was first here, then it was there—and the period it took to get from here to there was measurable.
Just as the parts of Itself which are seen began to define themselves, “relative” to each other, so, too, did the parts which are unseen. God knew that for love to exist—and to know itself as pure love—its exact opposite had to exist as well. So God voluntarily created the great polarity—the absolute opposite of love—everything that love is not—what is now called fear. In the moment fear existed, love could exist as a thing that could be experienced.
It is this creation of duality between love and its opposite which humans refer to in their various mythologies as the birth of evil, the fall of Adam, the rebellion of Satan, and so forth.
Just as you have chosen to personify pure love as the character you call God, so have you chosen to personify abject fear as the character you call the devil.
Some on Earth have established rather elaborate mythologies around this event, complete with scenarios of battles and war, angelic soldiers and devilish warriors, the forces of good and evil, of light and dark.
This mythology has been mankind’s early attempt to understand, and tell others in a way they could understand, a cosmic occurrence of which the human soul is deeply aware, but of which the mind can barely conceive.
In rendering the universe as a divided version of Itself, God produced, from pure energy, all that now exists—both seen and unseen. In other words, not only was the physical universe thus created, but the metaphysical universe as well. The part of God which forms the second half of the Am/Not Am equation also exploded into an infinite number of units smaller than the whole. These energy units you would call spirits. In some of your religious mythologies it is stated that “God the Father” had many spirit children. This parallel to the human experiences of life multiplying Itself seems to be the only way the masses could be made to hold in reality the idea of the sudden appearance—the sudden existence—of countless spirits in the “Kingdom of Heaven.”
In this instance, your mythical tales and stories are not so far from ultimate reality—for the endless spirits comprising the totality of Me are, in a cosmic sense, My offspring.
My divine purpose in dividing Me was to create sufficient parts of Me so that I could know Myself experientially. There is only one way for the Creator to know Itself experientially as the Creator, and that is to create. And so I gave to each of the countless parts of Me (to all of My spirit children) the same power to create which I have as the whole.
This is what your religions mean when they say that you were created in the “image and likeness of God.” This doesn’t mean, as some have suggested, that our physical bodies look alike (although God can adopt whatever physical form God chooses for a particular purpose). It does mean that our essence is the same. We are composed of the same stuff. We ARE the “same stuff”! With all the same properties and abilities—including the ability to create physical reality out of thin air.
My purpose in creating you, My spiritual offspring, was for Me to know Myself as God. I have no way to do that save through you. Thus it can be said (and has been, many times) that My purpose for you is that you should know yourself as Me.
This seems so amazingly simple, yet it becomes very complex— because there is only one way for you to know yourself as Me, and that is for you first to know yourself as not Me.
Now try to follow this—fight to keep up—because this gets very subtle here. Are you ready?
W: I think so.
“He”: Good. Remember, you’ve asked for this explanation. You’ve waited for it for years. You’ve asked for it in layman’s terms, not theological doctrines or scientific theories.
W: Yes—I know what I’ve asked.
“He”: And having asked, so shall you receive.
Now, to keep things simple, I’m going to use your children of God mythological model as a basis for discussion, because it is a model with which you are familiar—and in many ways it is not that far off.
So let’s go back to how this process of self-knowing must work.
There is one way I could have caused all of My spiritual children to know themselves as parts of Me—and that was simply to tell them. This I did. But you see, it was not enough for Spirit to simply know Itself as God, or part of God, or children of God, or inheritors of the kingdom (or whatever mythology you want to use).
As I’ve already explained, knowing something, and experiencing it, are two different things. Spirit longed to know Itself experientially (just as I did!). Conceptual awareness was not enough for you. So I devised a plan. It is the most extraordinary idea in all the universe—and the most spectacular collaboration. I say collaboration because all of you are in it with Me.
Under the plan, you as pure spirit would enter the physical universe just created. This is because physicality is the only way to know experientially what you know conceptually. It is, in fact, the reason I created the physical cosmos to begin with—and the system of relativity which governs it, and all creation.
Once in the physical universe, you, My spirit children, could experience what you know of yourself—but first, you had to come to know the opposite. To explain this simplistically, you cannot know yourself as tall unless and until you become aware of short. You cannot experience the part of yourself that you call fat unless you also come to know thin.
Taken to ultimate logic, you cannot experience yourself as what you are until you’ve encountered what you are not. This is the purpose of the theory of relativity, and all physical life. It is by that which you are not that you yourself are defined.
Now in the case of the ultimate knowing—in the case of knowing yourself as the Creator—you cannot experience your Self as creator unless and until you create. And you cannot create yourself until you uncreate yourself. In a sense, you have to first “not be” in order to be. Do you follow?
W: I think…
“He”: Stay with it.
Of course, there is no way for you to not be who and what you are—you simply are that (pure, creative spirit), have been always, and always will be. So, you did the next best thing. You caused yourself to forget Who You Really Are.
Upon entering the physical universe, you relinquished your remembrance of yourself. This allows you to choose to be Who You Are, rather than simply wake up in the castle, so to speak.
It is in the act of choosing to be, rather than simply being told that you are, a part of God that you experience yourself as being at total choice, which is what, by definition, God is. Yet how can you have a choice about something over which there is no choice? You cannot not be My offspring no matter how hard you try—but you can forget.
You are, have always been, and will always be, a divine part of the divine whole, a member of the body. That is why the act of rejoining the whole, of returning to God, is called remembrance. You actually choose to remember Who You Really Are, or to join together with the various parts of you to experience the all of you—which is to say, the All of Me.
Your job on Earth, therefore, is not to learn (because you already know), but to re-member Who You Are. And to re-member who everyone else is. That is why a big part of your job is to remind others (that is, to re-mind them), so that they can re-member also.
All the wonderful spiritual teachers haw been doing just that. It is your sole purpose. That is to say, your soul purpose.
W: My God, this is so simple—and so… symmetrical. I mean, it all fits in! It all suddenly fits! I see, now, a picture I have never quite put together before.
“He:” Good. That is good. That is the purpose of this dialogue. You have asked Me for answers. I have promised I would give them to you. You will make of this dialogue a book, and you will render My words accessible to many people. It is part of your work. Now, you have many questions, many inquiries to make about life. We have here placed the foundation. We have laid the groundwork for other understandings. Let us go to these other questions. And do not worry. If there is something about what we’ve just gone through you do not thoroughly understand, it will all be clear to you soon enough.
W: There is so much I want to ask. There are so many questions. I suppose I should start with the big ones, the obvious ones. Like, why is the world in the shape it’s in?
“He”: Of all the questions man has asked of God, this is the one asked most often. From the beginning of time man has asked it. From the first moment to this you have wanted to know, why must it be like this?
The classic posing of the question is usually something like: If God is all-perfect and all-loving, why would God create pestilence and famine, war and disease, earthquakes and tornados and hurricanes and all manner of natural disaster, deep personal disappointment, and worldwide calamity?
The answer to this question lies in the deeper mystery of the universe and the highest meaning of life.
I do not show My goodness by creating only what you call perfection all around you. I do not demonstrate My love by not allowing you to demonstrate yours.
As I have already explained, you cannot demonstrate love until you can demonstrate not loving. A thing cannot exist without its opposite, except in the world of the absolute. Yet the realm of the absolute was not sufficient for either you or Me. I existed there, in the always, and it is from where you, too, have come.
In the absolute there is no experience, only knowing. Knowing is a divine state, yet the grandest joy is in being. Being is achieved only after experience. The evolution is this: knowing, experiencing, being. This is the Holy Trinity—the Triune that is God.
God the Father is knowing—the parent of all understandings, the begetter of all experience, for you cannot experience that which you do not know.
God the Son is experiencing—the embodiment, the acting out, of all that the Father knows of Itself, for you cannot be that which you have not experienced.
God the Holy Spirit is being—the disembodiment of all that the Son has experienced of Itself; the simple, exquisite is-ness possible only through the memory of the knowing and experiencing.
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