Q: Is God the darkness we see in the universe? And is that the darkness inside of every human when they close their eyes?

A: My first thought is that the darkness (and light) that we can see with our physical eyes is a purely physical perception. Even when we close our eyes, the darkness that we “see” is simply due to the fact that we have shuttered our eyes to the outside world.

When we view the sky in daytime, we see plenty of light, as our perception is that the sky is lighted up—and it is, because of the sunshine’s reflection off of the earth’s atmosphere. But when we see images from space—for example, from the Hubble Telescope, we see islands of lighted galaxies surrounded by large areas of darkness. This can be a confusing perception if we are aiming to “see” God. One might think that if God is everywhere, that the areas of darkness must be God as well; and that is true, in a sense.

We know from Urantia Book teachings that God, as the Infinite Spirit, Third Person of the Trinity—pervades all space.

(9:0.5) The Infinite Spirit pervades all space; he indwells the circle of eternity; and the Spirit, like the Father and the Son, is perfect and changeless—absolute.

(2:1.1) “Touching the Infinite, we cannot find him out. The divine footsteps are not known.” The blinding light of the Father’s presence is such that to his lowly creatures he apparently “dwells in the thick darkness.”

But…

(4:1.6) The Father unceasingly pours forth energy, light, and life. The work of God is literal as well as spiritual. “He stretches out the north over the empty space and hangs the earth upon nothing.”

All of the space bodies that we can see are apparently suspended in darkness, and so I can see why one might think that the darkness IS God. But, so are all the areas of light. However, we need to use our mind and our spirit to resolve this issue:

(103:6.4) When man analytically inspects the universe through the material endowments of his physical senses and associated mind perception, the cosmos appears to be mechanical and energy-material. Such a technique of studying reality consists in turning the universe inside out.

A logical and consistent philosophic concept of the universe cannot be built up on the postulations of either materialism or spiritism, for both of these systems of thinking, when universally applied, are compelled to view the cosmos in distortion, the former contacting with a universe turned inside out, the latter realizing the nature of a universe turned outside in. Never, then, can either science or religion, in and of themselves, standing alone, hope to gain an adequate understanding of universal truths and relationships without the guidance of human philosophy and the illumination of divine revelation.

Always must man’s inner spirit depend for its expression and self-realization upon the mechanism and technique of the mind. Likewise must man’s outer experience of material reality be predicated on the mind consciousness of the experiencing personality. Therefore are the spiritual and the material, the inner and the outer, human experiences always correlated with the mind function and conditioned, as to their conscious realization, by the mind activity. Man experiences matter in his mind; he experiences spiritual reality in the soul but becomes conscious of this experience in his mind. The intellect is the harmonizer and the ever-present conditioner and qualifier of the sum total of mortal experience. Both energy-things and spirit values are colored by their interpretation through the mind media of consciousness.

And so, while we see one thing through our physical senses, the actual truth of what we are seeing has to be modified through the ministry of Spirit and revelation before we can get the whole picture. We need more than our physical senses to understand the truth of God.

Please consider this passage from The Urantia Book:

(102:0.1) Nameless despair is man’s only reward for living and toiling under the temporal sun of mortal existence. Each day of life slowly and surely tightens the grasp of a pitiless doom which a hostile and relentless universe of matter has decreed shall be the crowning insult to everything in human desire which is beautiful, noble, lofty, and good.

But such is not man’s end and eternal destiny; such a vision is but the cry of despair uttered by some wandering soul who has become lost in spiritual darkness, and who bravely struggles on in the face of the mechanistic sophistries of a material philosophy, blinded by the confusion and distortion of a complex learning. And all this doom of darkness and all this destiny of despair are forever dispelled by one brave stretch of faith on the part of the most humble and unlearned of God’s children on earth.

This saving faith has its birth in the human heart when the moral consciousness of man realizes that human values may be translated in mortal experience from the material to the spiritual, from the human to the divine, from time to eternity.

It is by FAITH that we see beyond our physical perceptions and come to know the “Father of lights.” The darkness that we perceive when we close our eyes or view the night sky is deceptive, if this perception is as far as we go in looking for evidence of God in our experience. There dwells within every mortal a “light” that can only be perceived through the ministry of spirit:

(1:3.3) The spiritual luminosity of the Father’s personal presence is a “light which no mortal man can approach; which no material creature has seen or can see.” But it is not necessary to see God with the eyes of the flesh in order to discern him by the faith-vision of the spiritualized mind.

(107:4.5) There is a characteristic light, a spirit luminosity, which accompanies this divine presence, and which has become generally associated with Thought Adjusters. In the universe of Nebadon this Paradise luminosity is widespreadly known as the “pilot light”; on Uversa it is called the “light of life.” On Urantia this phenomenon has sometimes been referred to as that “true light which lights every man who comes into the world.”

So, I would say that while God certainly does pervade that darkness that we see with our physical eyes, he cannot be defined as that darkness alone; he is also a luminous presence—within AND without—that can only be “seen” with the anointed eyes of faith.

Thanks for this most interesting question.