Sooner or later, in any individual, of any race, of any age, the conception of something is presented that is beyond his reach of knowledge, of direct experience.
The indigenous observes the fears that nature presents to him, and these fears of his are projected in the hope that there is an entity above all nature, which in some way governs reality and therefore can be a guide, a beacon. , as a help, as a benefactress.
The most civilized individual, even if submerged - as you are for example - by everyday life, by problems, by whys that haunt you every day, in one way or another always comes to encounter pain; and, as always happens, at the very moment when pain approaches the individual, the individual - even the most atheist, the least believer, the one who has always professed not to believe in God - manifests in some way , in actions, in thoughts or even only in feelings or fears, the hope that a God exists.
But, alas, the concept of God over the centuries has always been a concept used and abused by the various organizations, which have made themselves - often calling themselves such - bearers of his word, building images that were convenient for those who could have been theirs. earthly interests and always doing so as to make the concept of God as anthropomorphic as possible, so that those who approached him recognized themselves in this concept, introjected it and therefore felt in some way in awe and at its mercy, as (children, believe it!) it is much easier to be put in awe (and subjected) by a God presented with an image to which the mind can refer, rather than by a God, towards whom the mind does not find support in order to build within itself. sé an image of some kind.
Well, over the years we have talked to you about reality, about that reality that surrounds you and that - we have told you several times - it's not quite how you see it.
We have talked to you about the matter; we have talked to you at length about the vibration, about this movement that pervades all of reality and that propagates through the various planes of knowledge and existence, to get to act in you, with you and for you; we have talked to you about free will, morality, freedom: however, we have always escaped, eluded, circumvented the concept of God.
This, because necessarily, children, in order to face such a vast concept and in the perspective in which we want to present it to you, it was necessary to provide you with the assumptions, on which you could then reason, on which you could build those mental holds we were talking about before, in so that they were not just chains that could be used against you, but crutches, supports that you could use to better advance your way.
In fact, it is difficult to approach the concept that we will present to you of God, if you do not realize, if you are not understood, if you are not sure, if you do not feel inwardly that everything around you belongs to God himself; if you have not - at least - received a glimpse of that reality which says:
“God is not me, but io I am God; and all the other brothers around me are in the same way that I am.
And if God is not me, but it is not said that I, together with all my other brothers, in reality - somehow that I cannot grasp, but that I feel like a truth because it vibrates within me - somehow , I said, He is all of us ”. Motions
We embark on a journey to discover this God so much sought by man; and in doing so we must all be aware of the great difficulties we will encounter. One of these difficulties is represented by the language that we are forced to use to make ourselves understood by you: in fact it has considerable limits, which will force us - on some occasions - to be also inaccurate.
This is one of the difficulties. Another difficulty lies in the fact that your mind is structured in such a way and accustomed (by conditioning, by habits of thought), to consider "real" what is somehow perceptible and tangible; instead you should be able to go further and consider that reality is not only what appears: indeed, what appears to your senses is only an illusion.
For years, in fact, we have talked to you about the subjective perception of realityremembering that the world you live in is just an illusion, even if the fact of perceiving this illusion does not exclude the existence of this reality.
And so you, who live in this world, in the world of illusion, are used to considering real what you can see, touch, smell, and on and on and on ...
However, we have explained to you that everything exists beyond your subjective perception and that everything you perceive, even at the level of time, exists simultaneously in what we have defined as theeternal present.
What happens at this point?
It happens that you - who are used to living one moment after another, who are used to perceiving the transition from one situation to another - are immersed in that world, which at the time we had defined the world of becoming.
Speaking of God, on the other hand, means speaking of something that "is", that exists: to speak ofbe.
This is the third difficulty we will encounter: to be able to reconcile your world, the world of becoming, with the world of God, that is, the world of being. [...] fabius
[...] We had, in the past, given a shy - even ours was shy - definition of God, saying that God is absolute feel, God is absolute love, God is the Absolute. In fact, in terms of your language (human language), "absolute" is the only attribute, which we can give to God, which fully conveys the idea of how He is; in fact, "absolute" in your language means "to be outside all conditions and limits, conditioning and go and go and go".
Then, God is absolute, he is all that exists; and everything is in Him.
God is in everything, and everything belongs to God.
Everything - which is separate from God and which is part of the world of matter etc. - is a fraction of God: it is a split, virtual of course, which each of you can meet by observing the others.
The sum of all these relative, however, does not give God; if - let's say - God were divided into ten people, so to speak, the sum of these ten people, one says, should give God: no, in reality it is not so, because God transcends the sum of his relative, it is something more, it goes beyond all this.
Because He is absolute, he is one, immutable, eternal, without beginning and without end: He is who is, has always been and always will be.
How, however, can you make your mind understand these concepts, so that you are truly convinced of what has been said and of what we are telling you? Certainly, said in this way, it would almost seem that we force you - in a certain sense - to accept what we tell you by leap of faith; instead, the purpose of our speaking of God, from this evening onwards, is precisely to make you understand that to explain God, you have to go through logic, because the definition of God is extremely logical, just as everything is extremely logical. the reality that surrounds you (as much as you experience it subjectively, therefore fragmentarily).
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I make it resonate within me. Thank you