1 result for (session:886 AND stemmed:divin)

DEaVF1 Chapter 2: Session 886, December 3, 1979 6/36 (17%) zeus divine homogeneity zoroaster god

[... 9 paragraphs ...]

In the beginning there was instead, once more, a divine psychological gestalt—and by that I mean a being whose reality escapes the definition of the word “being,” since it is the source from which all being emerges. That being exists in a psychological dimension (long pause), a spacious present, in which everything that was or is or will be (in your terms) is kept in immediate attention, poised in a divine context that is characterized (long pause, eyes closed) by such a brilliant concentration that the grandest and the lowliest, the largest and the smallest, are equally held in a multiloving constant focus.

[... 6 paragraphs ...]

The universe is the natural extension of divine creativity and intent, lovingly formed from the inside out (underlined)—so there was consciousness before there was matter, and not the other way around.

In certain basic and vital ways, your own consciousness is a portion of that divine gestalt. In the terms of your earthly experience, it is a metaphysical, a scientific, and a creative error to separate matter from consciousness, for consciousness materializes itself as matter in physical life.

(Long pause.) Your consciousness will survive your body’s death, but it will also take on another kind of form—a form that is itself composed of “units of consciousness.” You have a propensity for wanting to think in terms of hierarchies of consciousness, with humanity at the top of the list, in global terms. The Bible, for example, says that man is put in dominion over the animals, and it seems as if upgrading the consciousnesses of animals must somehow degrade your own. The divine gestalt, however, is expressed in such a way that its quality (pause) is undiluted. It cannot be watered down, so that in basic terms one portion of existence is somehow up or down the scale from another. It is all Grade A (with amusement).

[... 3 paragraphs ...]

That kind of an event simply cannot fit into your concepts of “the beginning of the world,” with consciousness arising out of matter almost as a second thought, or with an exteriorized God initiating a divine but mechanistic natural world.

(Pause.) Nor can this concept fit into your versions of good and evil, as I will explain later in this book. God, or All That Is, is in the deepest sense completed, and yet uncompleted. Again, I am aware of the contradiction that seems to be presented to your minds. In a sense, however (underlined), a creative product, say, helps complete an artist, while of course the artist can never be completed. All That is, or God, in a certain fashion, now (underlined)—and this is qualified—learns as you learn, and makes adjustments according to your knowledge. We must be very careful here, for delusions of divinity come sometimes too easily, but in a basic sense you all carry within yourselves the undeniable mark of All That Is—and an inbuilt capacity—capacity—to glimpse in your own terms undeniable evidence of your own greater existence. You are as close to the beginning of [your] world as Adam and Eve were, or as the Romans, or as the Egyptians or Sumerians. The beginning of the world is just a step outside the moment.

[... 12 paragraphs ...]

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