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The Sure Path to God

By Sebastian Blaksley

Very early in the revelation of Choose Only Love, Jesus tells us that he wants to show us a sure path to happiness and fulfillment. This, in his words, consists of “loving all that arises” in our present human lives. That is, bringing love to all we experience. To leave no room for doubt, he lists what that “all” means: images, feelings, memories, emotions, thoughts, sensations, etc.

As I received that revelation, I realized that the somewhat exhaustive description of what the “all” means had a clear purpose—to understand in a simple way that the sure path to happiness is to embrace, honor, integrate, and love every aspect of our humanity in every moment. This is not a simple description of one spiritual path among many. It is, rather, the hallmark of “The New.”

In The Age of the Heart, the voice of Christ says that feelings and everything that concerns the heart, including intuition, are finally going to be honored—that is, integrated into our individual consciousness in order to unite our divinity with our humanity.

Ultimately, union means the union of body and spirit, humanity and divinity, Heaven and Earth, time and eternity, the abstract and the concrete. It makes sense, at least to me, for if the new is the state of union, it is necessary that it begins by reuniting what is closest to us: ourselves.

According to the revelation received from Jesus, the new will always have the charisma of an embodied spirituality, that is, one in which our “human self,” with all the nuances that human experience entails, is integrated, accepted, blessed, included, and loved. And as an effect of this, all is transmuted into perfect love.

How else can I integrate, accept, bless, include, and love others and everything else if I do not do so with all that I am in each present moment? Is it possible to love all things if I do not love myself in all that I am, without leaving any of my humanity aside?

I share these questions because they help me to visualize the path. And I feel that perhaps they can help others as well. When asked consciously, they act in me as signposts to the truth of what the incarnation of Christ in each of us means. They remind me of what I am: the living Christ who lives in me—human-God, body-spirit, earth-sky, the part and the whole. I am one, first with all that I am being, and then with all else. In that order.

Spirituality with a body is spirituality “from below,” one in which our earthliness is intrinsically linked to our heavenliness. The revelation tells us that our humanness, with all that it entails, is an expression in form of formless spirit, which is why it is worthy of being loved, honored, and respected as sacred. This includes every thought, emotion, sensation, and all the many other things that are part of the holy humanity that we are.

The knowledge I share here has led me to become aware of the multiple mechanisms that we so often use as individuals and as a universal family to “spiritually by-pass.” This refers to the tendency to use spiritual ideas and practices to sidestep or avoid facing unresolved emotional issues, psychological wounds, and unfinished developmental tasks, both individually and collectively.

Spirituality is not the only thing that can serve to “bypass” our present human experience. Entertainment, work, addictions, relationships, and much more can have the same purpose: to avoid connecting with the heart and instead attaining an “ideal self” which may seem very beautiful, holy, and elevated, but will never be real and therefore true. Consequently it will not be the holy expression of the love that we are.

Isn’t the mechanism of “spiritual bypass” a way of denying who we are? Let us connect this with the statement that our Divine Mother gives us when she tells us that we cannot love what we do not see, if we do not love what we do see. And what else do we see first but our present human experience?

When we speak of spiritual bypass, we are talking about a spirituality “from above”—one that totally or partially denies our humanity by not lovingly embracing and integrating it as it is right now, in each present moment. This can be accomplished not only through practices, rituals, and belief systems, but also in spiritual communities.

Throughout history there have been, and continue to be, many “religious” or “spiritual” groups whose goal is, essentially, to withdraw from or overcome the world by reinforcing a feeling of religious identity. There are also other types of withdrawal. Although withdrawal may have the intention of not leaving aside our divine aspect, it often ends up generating a state of dissociation, a condition of division and exclusion, which finally becomes a lack of love.

In short, trying to escape from what is not necessary or possible—from the varied human experience—leads us to continue living in a state of separation, which is far from love. This is why, as our Divine Mother tells us in one of the dialogues, that a spirituality based on the firm rock of truth and love is one in which one lives with one’s eyes on Heaven and one’s feet on the ground.

Spirituality “from below” honors life as it is here and now in all its forms of expression, without judging anything but loving everything and everyone. Without excluding anything, but embracing all—all—all in the love we are. Giving space to what is just as it is. Without pretending it to be different.

A spirituality like this allows each of us to be fully as we are without trying to be an ideal self not based on reality—one in which humanity is finally recognized as the holiness, beauty, and magnificence it truly is. This is, to a large extent, the path of the new. I feel that when A Course of Love that tells us that the new is love extending into creation, it is referring to some degree to what is shared here.

Accordingly, I now understand the following: it is by loving everything that arises in me, allowing everything I feel, think, and experience to show me the truth of what I am, that the incarnate Christ manifests from me in all its glory, beauty, and holiness. And by doing so, I live in the happiness and fullness of the children of God, which consists of being as we were created to be, that is, the embodied Christ.

This understanding is what I wish to share with you, my dear reader, with all my heart. I do so in the hope that together we will remember again the beauty of our humanity and of all living beings as they are. And in this way unite Heaven and Earth.