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Word Gems 

exploring self-realization, sacred personhood, and full humanity



"The Eternal our God is One"
- that is, God is Singular Pervasive
Reality. Everything, without exception,
is a manifestation of an eternal unity,
a transcending ubiquitous consciousness.
There is nothing else - nothing other
than this Singular Divine Totality.



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Preview and Summary: We learned from Dr. Amit Goswami, quantum physicist, that consciousness, not matter, is the ground of all being; that, all is contained within Universal Consciousness - God. Herein we find the same principle expressed by an ancient biblical verse: "The Eternal is One."



Elsewhere we have discussed how the opposite of death is not life but birth. Life is of God, and all attributes of God have no opposite: love has no opposite, joy has no opposite.


a Singular Pervasive Reality

The things of God are all-pervasive, fill the universe, never abate, cannot be overthrown - and seeming threats to such are merely apparent, not real; just the mad delusions of the Small Ego.

For example, the concept of "Satan," a mythic abstraction, cannot be the opposite of God. Universal Goodness has no opposite because everything that exists expresses a sweet singular cosmic essence of having been conceived in love.

All things represent the Goodness of God; even that which, in distorted myopic views, we deem to be Evil. But this is misperception, like a child calling the dentist a bad manAll things fit into a pattern of leading us into a mature consciousness, without which we could not enjoy our coming eternal life in Summerland.


The Eternal our God is One! - that is, God is Singular Pervasive Reality 

Dr. Gerald Schroeder, MIT physicist and Hebrew scholar, is one of the great teachers. The following is an excerpt from one of his excellent books, "The Hidden Face of God." Therein, he explains that "the Shema" - an epicentral prayer of Judaism, to which Jesus himself drew special attention - speaks to the fact that God exists as Singular Pervasive Reality!

"Hear O Israel, the Eternal our God, the Eternal is One!" is no banal pronouncement that there is but one deity. This is not the point of the Hebrew text. Dr. Schroeder enlightens us:


... a unity pervades and underlies all existence. This is the meaning of "the Eternal is One" (Deut. 6:4)…

But don't think that this is the kind of one after which might come the quantities two, three, and four. Nothing as superficial as a number is being revealed in these statements.

Rather, the infinite metaphysical as perceived by the physical is an all-encompassing, universal unity

“You shall know this day and place it in your heart that the Eternal is God in heaven above and on earth below” (Deut. 4:39). ain od -- a Hebrew expression in this verse meaning there is nothing else.

That is to say, there is nothing else. Nothing other than this singular totality.

Everything, everything with no exception, is a manifestation of an eternal unity, a transcending ubiquitous consciousness, which many label as God...

  • Monotheism does not limit its claim to there being only one God. Biblical monotheism teaches that everything is an expression of this Unity.



Those who preach a Satan-figure outside of, and in opposition to, the will of God do not understand how such gross, errant notion violates not only a central precept of their own purported Infallible Book - a concept affirmed by Jesus himself in the New Testament: "The Eternal is One!" - but also rails against the very substructure, the architectonic reality, of the entire cosmos: There is nothing else - nothing other than this Singular Divine Totality, One Universal Consciousness, The Great "I Am," in whom "we live and move and have our being."

All things - including that which people deem to be evil - directly or indirectly, come from the hand of God. As the "Course In Miracles" wisely asserts, "All things are lessons God would have me learn."



Editor's note: the following is offered as a light-hearted example of how both good and apparent evil issue from God's hand; all is given and allowed for our long-term development.


Viktor Frankl, Man's Search For Meaning:

Ultimate meaning necessarily exceeds and surpasses the finite intellectual capacities of man; in logotherapy [which focuses on finding a purpose in life] we speak in this context of a super-meaning. What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp its unconditional meaningfulness in rational terms. Logos is deeper than logic.

A psychiatrist who goes beyond the concept of the super-meaning will sooner or later be embarrassed by his patients, just as I was when my daughter at about six years of age asked me the question,

"Why do we speak of the good Lord?"

Whereupon I said, "Some weeks ago, you were suffering from measles, and then the good Lord sent you full recovery."

However, the little girl was not content; she retorted, "Well, but please, Daddy, do not forget: in the first place, he had sent me the measles."



Is 'God' a personal God, with personality, who knows us individually, or just a life-principle to be found in all aspects of creation?

This is a question that is debated on the other side. Opinions vary. For example, in the books featuring the channeled direct-voice mediumship of Emily French, we find intellectuals over there discussing this issue.

As I look at all the evidence, I must come down on the side favoring a “personal God who knows us” while also acknowledging that God as a universal life-principle” is also true. This position of complementarity, not contradiction, reminds us of Niels Bohr’s proposition.

In the “evolution” research report we looked at the mathematical evidence strongly indicating that the complexity-harmony we see woven into the fabric of the universe could not have come to us via randomness.

This suggests that a real, living, Intelligence subsumes it all. Each of us has what we call "personality," a sense of personhood, because we reflect the archetypal source of personality and personhood.

While accepting these statements, we also deny that deity is a "sky-God, somewhere 'up there', with long white beard, sitting on a marble throne". Such image represents fodder of ancient myth, the ignorance of primordial peoples, and has no place in reality. God is "spirit," is consciousness itself, is not a "thing" in the 3-D universe. More than this we cannot say.

This is a large subject, one that we shall be investigating for a very long time to come, even in Summerland. However, here is one testimony from the other side which sees things as I do:

The following is from Flashes of Light from the Spirit-land, through the mediumship of Mrs. J. H. Conant, by Allen Putnam , Frances Ann Conant, 1872.

Question. ls the Deity a being, or is he a principle pervading all Nature? If the latter, why do you address him as a being, in the invocation?

Answer. That our God is a personal, and also an impersonal God, is equally true. Since the God-power or God-life is everywhere, he, it, or she is of course personified everywhere. I believe in the worship of all that is worthy of worship. If it is the flower, let us worship there. If it is the human soul, let us worship there. If it is a lofty thought, let us worship there. Wherever we see anything, or perceive any state, either of mind or matter, that is worthy of worship, there we should worship.

All Spiritualists, I believe, consider God to be an infinite principle pervading all forms, occupying all space. I believe this. I have seen nothing during my life in the spirit-world to cause me to believe otherwise, I did not believe it when here [on Earth].

But the Book of Life hath been so widely opened to me since death, that I can come to no other conclusion than that God is a principle pervading all forms, and occupying all space. God is in the atmosphere, and is the atmosphere. God is in the sunlight, and is the sunlight. God is the sun and the shadow. He is everything, and is in all places. It is absolutely useless to endeavor to confine God to any particular place or state of being, for could we do that, we should rob God of the God-power. We should at once chain this great eternal principle, this infinite life, to finite space [thus limiting God]. We should at once bring it down within the scope of [limited] human analysis.

And I, for one, am glad we cannot. But we have been so in the habit of addressing this Deity, this Power of Life, as though it were a [mere] man or woman, a [mere human] personality like ourselves, that it is very hard to change our course ... as I before remarked, our God is a personal God, and therefore it is proper that we should thus address him.




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