Preview the new CWG book What God Said now at www.WhatGodSaidbook.com. Released Oct. 1, this book explores and expands on the 25 most important messages of the 9-installment Conversations with God series and offers practical suggestions on how to apply each message in every day life. To read the first seven chapters and hear a one chapter sample of the audio book, click here.
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Conversations with God dared to place before humanity what it has called “The New Gospel.” That gospel has been referred to as “15 words that would change the world.”
We’re going to explore that New Gospel here. The New Gospel is:
We are all one. Ours is not a better way, ours is merely another way.
That gospel was first introduced in Friendship with God, the fourth book in the CWG 9-book cosmology.
If the first four words of that gospel are true, they carry with them an important implication—a remarkably important implication—that would amount to a major expansion of humanity’s previous understanding of the relationship between God and Man.
The implication, of course, is that if everything is One Thing, and if we are part of everything (which we obviously are), then we are part of God, unless God is not part of “everything,” but stands outside of “everything”—in which case “everything” is not everything at all.
This is, in fact, what many, many people believe. They believe that there are, essentially, two things that exist in ultimate reality: (1) Everything That Is, and (2) that which created Everything That Is.
In this cosmology, God stands outside of Everything That Is. In order to conceive of this, many people define “everything” as only that which is physical, and define God as that which is spiritual. Yet this is an unfair delineation, because it gives an altered meaning to the word “everything.”
It also forces us to assume that we are not spiritual . . . or that if we are spiritual and physical, the part of us that is spiritual is not part of “everything.” Because, by simple logic, if the part of us that is spiritual is included in what we call “everything,” then a God who is spiritual must be part of “everything” as well.
This leads some of us to take all sorts of twisted pathways and to use every kind of tortured logic to explain how a God who is spiritual is not part of “everything,” even though the part of us that is spiritual is.
Presumably, God’s spirit is a different kind of spirit, a different type. Not simply grander or bigger or more powerful, but a different type altogether—a type that does not fall within the category of “everything that is.”
It is the first big challenge of the New Spirituality to coax us away from this fractured reasoning and gently guide us into considering that there may be a pattern to life’s Essential Energy (that some people, including myself, call “God”) that allows it to express as both physical and spiritual at the same time, even as we clearly observe that we, as humans, are doing.
In other words, we may wish to consider the possibility that what we can do, God can do, and that even as we are both spiritual and physical, so, too, is That Which Is Divine.
This would make Humanity and Divinity one and the same, except as to proportion. God is All Of It, whereas we are part of that which comprises All Of It.
Does this not make much more sense?
And have not major religions declared that we are “made in the image and likeness of God”?
We will continue our exploration of The New Gospel in upcoming installments of this front page feature in the global conversation. I invite your contributions in the Comments Section below.
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