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God does not want us to be rich

Several well-known preachers in the United States today attract phenomenal crowds to their weekly services. The main attraction? Telling the congregation God wants them to be rich.

This line of thought is certainly a very welcome change from the old hellfire and brimstone message. It is also a major relief from so much emphasis on suffering and guilt in many mainline Christian Churches. However, is it really true that God will or will not be pleased with us, depending on whether our actions align with God’s plan in life for us? Before we traipse off once a week to joyfully affirm God wants us to be rich, we should pause long enough to ask ourselves some serious questions.

That God is perfect has always been a central belief of the major religious traditions. Simply put, that means God lacks nothing or God would not be God. However it’s rather curious to notice that speeches affirming God’s need for us to do this or that denies God’s perfection. For if God needs anything from me, or is disappointed by anything I do, most assuredly God could not be perfect, but must instead be needy, insecure and probably despotic.

The opposite pole which says that God doesn’t give a hoot what I do and has no place in my life is equally untrue. To figure out where the truth lies, we need to take a long hard look at what our image of God is like.

Is there really room any more for a picture of God that comes uncomfortably close to that of an exasperating senior family member who justifies his interference in our lives on the grounds that it’s for our own good? If quantum theory gives us a look into the nature of reality, it must also give us a clue to the nature of the being who set it into place. As long as we insist on thinking of God as some sort of human being enlarged, who sits in judgment 24/7, plotting, planning, scheming, testing, and observing our performance, then we should realize that picture flies in the face of the evidence about how the universe functions.

In the quantum world what comes to us in life is magnetized by what we accept as true. The motive for accepting what constitutes “truth” can range from acute fear to the most profound love. It’s as simple as that. The nature of reality is not loaded one way or the other. It is neutral, awaiting our observation through the attitudes we accept.

Presumably this is also an indication of what God’s intention was for us. There is a sense in which we can truly speak about “God’s plan” for us, and there is a sense in which it would utterly miss the mark to do so. It seems clear that God wants us to explore the potentials of this material realm. But the “lessons” we learn doing so don’t come from God’s personal judgment. What we choose and express comes back to us magnified, guided by the natural process of magnetism. The consequences of our choices and what they magnetize to us demonstrates a seriousness of purpose much better than any prospect of hellfire could ever do!

God is certainly immersed in my life but not as someone who intervenes from the outside. Rather God works at the deepest possible level where the very fabric of what I do and think is construed. No human agency could ever do that, and it does no service to God, but the opposite, to conceive of God in human terms as pleased, displeased, sad, angry or happy at what I do. It may be comforting or frightening, but either way, we are only projecting images where they do not and cannot ever fit.

God wants us to explore the potentials of this material realm. “He” has no plan beyond that for us, and we will reap the harvest of what we sow. Does God want us to be rich? No. In this perspective it makes no more sense to say that than it does to say God wants us to be poor, or anything else in between. If it has been drummed into us that we were doing God some sort of favor by staying poor, then assuredly it comes as a distinct relief to be told God actually wants us to be rich. But no real advance in understanding has come. One belief is no more accurate than the other, and tragically we have come no nearer to understanding the mechanisms of manifestation.

We fear the power we really have because of the responsibility it brings. We by far prefer to believe we are going to be taken care of by the Great Parent in the Sky. The irony is that Great Parent actually is taking care of us and responding to our choices 24/7, but not from the skies. The care of the Great Parent is channeled precisely via the ways we direct life through our everyday choices and acceptance, and not according to any pre-determined plan by God.


For a longer version of this article, go to Miceal Ledwith's website at hamburgeruniverse.com

Dr. Miceal Ledwith, L.Ph., L.D., D.D., LL.D. (h.c.) has been a Professor of Theology and University President of Maynooth College in Ireland, a member of the Vatican’s International Theological Commission, and has lectured extensively throughout Europe and North America. He has been a long-time member of the Ramtha School of Ancient Wisdom.

 

 

Findhorn: A Global Laboratory for Cultural Evolution

by Ron Miller

The Findhorn community, located on the northeastern coast of Scotland near Moray, is one of the world’s best known and most influential centers for personal and cultural transformation. Over the past forty years, Findhorn has attracted spiritual teachers, gifted healers, ecological and holistic thinkers, and thousands of people exploring every facet of an emerging “new age” or post-industrial culture.

The community was founded in 1962 near the quiet Scottish village of Findhorn by visionaries Peter and Eileen Caddy and Dorothy Maclean, who had experienced a spiritual calling to root themselves in the land and align with the unseen energies of the place. Working with the “devas” (spiritual energies) of the plant kingdom, they established an astoundingly productive garden in what had been a barren sandy campground, and soon attracted curious visitors, including some who published articles and books about the experiment. By the late 1960s, Findhorn became a site of pilgrimage for the global counterculture, a place to experience spiritual renewal, attunement with nature, and fellowship with other seekers.

Over 100,000 people have come to Findhorn for weeklong workshops or extended retreats, while many have settled there more or less permanently. Today, about 500 people live in or near the community, and thousands of others, who have either resided or attended programs there, remain part of a global network pursuing various paths of conscious evolution. Findhorn people have pioneered technologies for sustainable development, personal growth tools (such as the Game of Transformation with its popular Angel Cards), and community building processes, and brought these to many places around the planet.

Two hundred week-long programs are offered on site each year. The community is active in the Global Ecovillage Network (which began after a conference at Findhorn), and the Foundation maintains a representative at the United Nations as a non-governmental organization. The UN has designated Findhorn as one of twelve training centers for sustainable development. In addition, the Foundation has launched an international college program that brings young people to Findhorn for courses and semester abroad programs.

Visitors new to Findhorn are encouraged to participate in Experience Week, an intensive workshop that enables them to sample common group processes and community activities. Participants will typically come from several countries, so like Findhorn itself, an Experience Week session brings people from many cultures, nationalities and religious backgrounds together to celebrate the earth and explore human potentials.

The Foundation has run its own publishing operation for many years, and has hosted or inspired many authors who are at the forefront of holistic thinking, including Paul Hawken, David Spangler, James Twyman, William Bloom, and Malcolm Hollick (whose recent book The Science of Oneness is reviewed in this issue).

One element of Findhorn’s universal appeal is its all-embracing spirituality. There is no dogmatic creed or scripture. The community honors diverse religious and philosophical paths, and its people participate in an endless variety of rituals from many cultures. There are several sanctuaries on the grounds, where various kinds of meditation are practiced daily. Skilled practitioners teach artistic forms of worship and celebration, such as sacred dance and singing.

At Findhorn, communal work has been refined into an art form. The gardens, the community center kitchen, and the grounds crew bring people together into spirited teams devoted to service. They begin their tasks by “attuning”—taking several moments of silence and stated intention to consciously align with each other and the work at hand. The Findhorn culture supports purposeful ways of living; whether one is chopping vegetables for dinner or traveling across the planet to promote ecological methods of water treatment, one’s work is regarded as a source of joy and deeper presence, as well as service to the planet.

Findhorn Ecovillage scores record low ecological footprint

The Findhorn Foundation community has recorded the lowest-ever ecological footprint for any community in the industrialized world. Ecological footprinting is a tool to measure the consumption of resources and the creation of wastes in commercial and residential buildings, as well as the overall consumption of resources and environmental impact of corporations and businesses. Footprinting is increasingly relevant to today’s world where energy efficiency and sustainability are critical to efforts to combat climate change.

The community’s footprint is a fraction over half the national average, meaning that the average resident in the community consumes just one half of the resources and generates one half of the waste of the average citizen of the UK.

Numerous homes and community buildings incorporate solar panels for hot water heating. Most new community buildings incorporate design features that invite passive solar radiation to reduce building heating needs, such as south-facing windows and conservatories and minimal wall openings on north walls. Sustainably harvested wood provides space heating for both new and older homes.

The four community-owned wind turbines, which have a total capacity of 750kW, supply more than 100% of the community's electricity needs. The system is unusual in that the community owns its own private electricity grid, the main campus having originally been a private caravan park. The electricity produced by the turbines is sent to a substation that meters the flows, alters the transmission voltages and acts as a switching station. When the wind blows the electricity is used on-site. If production exceeds demand the surplus is exported to the grid. If the wind does not blow, the site imports from the grid. Overall Findhorn community is a net exporter of electricity, and green electricity generation is one of their successful community businesses.

The guidelines for new buildings in the ecovillage encourage very high levels of insulation, and double- or triple-glazed windows with low-emission window coatings. Architects are encouraged to incorporate energy efficiency considerations into every building design. Energy efficient compact fluorescent light bulbs are installed in many residences, businesses and community buildings. The ecovillage is a test case for a research project on the feasibility of using load management technology, which is equipment that helps match the electricity output of the wind turbines with the electricity requirements of community homes and businesses Energy running costs for newer houses are many times less than the running costs for the original old caravans.

Using solar, wind and wood, combined with highly energy-efficient features in the new buildings, the Findhorn ecovillage now receives 28% of its total non-transportation energy from renewable sources. They expect to increase this percentage as caravans are gradually replaced with energy-efficient new houses.

The footprinting study was undertaken by GEN-Europe (the Global Ecovillage Network) in collaboration with the Sustainable Development Research Centre (SDRC) in Forres. Technical support was provided by the internationally-recognized footprinting consultants, the Stockholm Environment Institute based at the University of York.


More information about the Findhorn Foundation is posted on its website, www.findhorn.org/home_new.php

 










   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 


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