Two Friends Beneath the Stars
God as the Heart and Whole of the Universe
Two Friends, One Intention
Imagine two friends standing beneath a vast, starry sky, united in concern for a loved one facing challenges. One of them says, “I’m sending good energy to the universe for her.” The other replies, “I’m sending good energy to God.” While their words differ, their intent is the same: a heartfelt desire to contribute positively to their friend’s well-being.
From a process perspective, these expressions might point to the same underlying reality. The “universe” and “God” are not necessarily opposing concepts but two ways of naming a cosmic presence that is relational, responsive, and compassionate. For the first person, the universe is a mysterious, interconnected whole—a field of energy and possibility that holds all things together. For the second, God is a cosmic Thou—a deeply personal presence that feels the joys and sufferings of the world and responds with love and healing potential.
God as a Cosmic Thou
In process theology, this cosmic Thou is not a distant, impersonal force but an intimate reality: the living heart of the universe, present in every moment, open to every prayer, and responsive to every need. Whether we call it God or the universe, this reality listens, feels, and lures us toward beauty, wholeness, and compassion. Both friends, in their own ways, are participating in this relational dynamic, channeling their love and concern through their unique understanding of the sacred.
The cosmic Thou is immanent within the universe, coextensive with its vastness and intimately present in every atom and event, embodying a relational presence that is both the soul of the cosmos and its infinite horizon.
Imagine two friends standing beneath a vast, starry sky, united in concern for a loved one facing challenges. One of them says, “I’m sending good energy to the universe for her.” The other replies, “I’m sending good energy to God.” While their words differ, their intent is the same: a heartfelt desire to contribute positively to their friend’s well-being.
From a process perspective, these expressions might point to the same underlying reality. The “universe” and “God” are not necessarily opposing concepts but two ways of naming a cosmic presence that is relational, responsive, and compassionate. For the first person, the universe is a mysterious, interconnected whole—a field of energy and possibility that holds all things together. For the second, God is a cosmic Thou—a deeply personal presence that feels the joys and sufferings of the world and responds with love and healing potential.
God as a Cosmic Thou
In process theology, this cosmic Thou is not a distant, impersonal force but an intimate reality: the living heart of the universe, present in every moment, open to every prayer, and responsive to every need. Whether we call it God or the universe, this reality listens, feels, and lures us toward beauty, wholeness, and compassion. Both friends, in their own ways, are participating in this relational dynamic, channeling their love and concern through their unique understanding of the sacred.
The cosmic Thou is immanent within the universe, coextensive with its vastness and intimately present in every atom and event, embodying a relational presence that is both the soul of the cosmos and its infinite horizon.
God as Personal
A distinctive feature of Christian process theology is its understanding of God as "personal." This perspective views God as an actual entity among actual entities, possessing subjective aims, emotions, and virtues such as wisdom, tenderness, and empathy. God is deeply relational, affecting and being affected by the universe, and can be experienced as a Thou—a profoundly personal and relational presence.
However, not all process theologians describe God in personal terms. Whitehead, in Science and the Modern World, initially conceived of God as a principle of concretion rather than a personal being. Despite this, many Christian process theologians are drawn to describing God as a Person, especially in light of Whitehead's portrayal of God as "a fellow-sufferer who understands" in Process and Reality.
This conception of God's personhood is inherently relational. Like all persons, God exists through relationships, being interwoven with other entities and unable to exist apart from these interactions. This relational nature challenges traditional notions of God as absolutely independent and highlights the interconnectedness of all life, with the entities of the universe integral to God's own life.
Similarly, human beings are not isolated substances but moments in the process of the many becoming one. Our moment-by-moment experiences reflect God’s relational nature, emphasizing the deep interconnectedness of all existence. In this view, human relationality serves as a microcosm of divine relationality.
God’s embodiment, however, differs fundamentally from human embodiment. God’s "body" is the universe itself—or perhaps the multiverse. All entities, from stars and rivers to microbes and spirits, are parts of God's ongoing life. This cosmic embodiment situates God within the very fabric of existence, emphasizing divine immanence.
Yet, is "Person" the right word for God? Some process theologians suggest the term "Thou" as more fitting, as it avoids the limitations of human-like qualities or specific bodily form. Process theology’s pan-experientialism posits that all actual entities are "thous," possessing aims and purposes. In this framework, God, as a cosmic Thou, can be envisioned as a nurturing Mother in whose womb all things live, move, and have their being.
However, not all process theologians describe God in personal terms. Whitehead, in Science and the Modern World, initially conceived of God as a principle of concretion rather than a personal being. Despite this, many Christian process theologians are drawn to describing God as a Person, especially in light of Whitehead's portrayal of God as "a fellow-sufferer who understands" in Process and Reality.
This conception of God's personhood is inherently relational. Like all persons, God exists through relationships, being interwoven with other entities and unable to exist apart from these interactions. This relational nature challenges traditional notions of God as absolutely independent and highlights the interconnectedness of all life, with the entities of the universe integral to God's own life.
Similarly, human beings are not isolated substances but moments in the process of the many becoming one. Our moment-by-moment experiences reflect God’s relational nature, emphasizing the deep interconnectedness of all existence. In this view, human relationality serves as a microcosm of divine relationality.
God’s embodiment, however, differs fundamentally from human embodiment. God’s "body" is the universe itself—or perhaps the multiverse. All entities, from stars and rivers to microbes and spirits, are parts of God's ongoing life. This cosmic embodiment situates God within the very fabric of existence, emphasizing divine immanence.
Yet, is "Person" the right word for God? Some process theologians suggest the term "Thou" as more fitting, as it avoids the limitations of human-like qualities or specific bodily form. Process theology’s pan-experientialism posits that all actual entities are "thous," possessing aims and purposes. In this framework, God, as a cosmic Thou, can be envisioned as a nurturing Mother in whose womb all things live, move, and have their being.
Experiencing God
From a speculative perspective, the concept of God as a cosmic Thou is an imaginative framework for understanding divine relationality. This view envisions God as universally active—empathizing with the world, offering possibilities to all creatures, and weaving both suffering and joy into a greater harmony. In experiential theology, process thought identifies several ways people might feel God's presence directly. Here are five:
1. God as a Relational Presence
God is experienced as an intimate presence that emerges in moments of deep connection—with other people, with nature, or within oneself. In these encounters, God is not distant or abstract but profoundly close, working through relationships to foster love, understanding, and transformation. This relational presence reflects process theology’s emphasis on God as the cosmic Thou, a being whose very essence is relational and who engages empathetically with the world. Such moments may occur in acts of kindness, meaningful conversations, or the quiet companionship of a shared silence.
2. God as a Gentle Lure Toward the Good
God is encountered as a subtle influence that draws individuals toward beauty, truth, and goodness. This lure often bypasses conscious thought, operating as a deep intuition or inspiration that encourages creativity, compassion, or justice. Process theology describes this as God offering possibilities to each creature—a divine invitation to become co-creators in the ongoing evolution of the world. People may experience this lure in the urge to help a stranger, the impulse to create art, or the resolve to act justly in difficult circumstances.
3. God as Transcendent Beauty and Awe
Moments of profound beauty—such as watching a sunset, hearing a symphony, or standing under a starry sky—can evoke a sense of God’s presence as both transcendent and personal. In these experiences, God is felt as the source of harmony and wonder, inviting gratitude and a recognition of life’s sacredness. Process thought frames such encounters as glimpses of divine creativity, where God’s presence is woven into the fabric of the universe, offering joy and awe as a gift to all creatures.
4. God as an Empathic Companion in Suffering
In moments of pain or loss, God may be experienced as an empathic presence, sharing in the depth of human suffering. Process theology emphasizes that God does not stand apart from the world’s struggles but actively participates in them, transforming sorrow into a greater harmony. This experience of God as a companion can provide solace and hope, reminding people that they are not alone in their pain and that even the darkest moments have the potential for transformation and meaning.
5. God as the Deep Listening Felt in Prayer
Prayer offers a way to experience God as a unifying presence, a cosmic listener who holds together the diversity of life and weaves it into a larger whole. Whether in spoken words, silent meditation, or spontaneous yearning, prayer is a means of relational dialogue where individuals open themselves to God’s loving attention. In process thought, this experience reflects God’s role as a co-journer, listening with care and offering guidance and unity without coercion. Prayer becomes a space where divine relationality is deeply felt and trust in God’s presence is nurtured.
These speculative and experiential approaches highlight a creative polarity. Speculative theology provides a framework for interpreting divine encounters, while experiential theology seeks to articulate the immediacy of those experiences. Despite their distinctions, they overlap and enrich one another—speculative theologians often draw on lived experiences, while experiential theologians use speculative insights to understand their encounters. Together, they offer a fuller vision of God as a relational, evolving presence: a cosmic Thou.
Two Friends Beneath the Stars
Under the vast, starry sky, the two friends embody the essence of process theology. Their words—“the universe” and “God”—may differ, but their shared act of sending energy reveals a profound truth: the sacred is relational, responsive, and deeply present in their love and concern. Whether one envisions a cosmic Thou or a mysterious field of interconnected energy, both expressions reflect a heartfelt participation in the dynamic flow of existence.
This moment of shared intention mirrors the relational nature of ultimate reality itself. Process theology teaches that we are all deeply interconnected, not isolated beings but participants in a creative advance into novelty. The two friends are not merely offering thoughts or prayers; they are actively channeling their care and concern through the sacred, becoming co-creators in a process that fosters healing, hope, and transformation.
Their interaction also reminds us that the language we use to name the sacred—whether God, the universe, or something else—is less important than the relational reality it signifies. What matters is the love and possibility that flow through these relationships, connecting us to each other, to the world, and to the sacred whole.
Beneath the stars, the two friends invite us to consider our own role in this unfolding drama of life. Their actions remind us that we, too, can participate in the sacred work of loving, luring, and responding. Whether we send our energy to God or to the universe, we are part of a greater story—one that calls us to live with openness, creativity, and compassion, contributing to the beauty of the world and the well-being of those we hold dear.
This moment of shared intention mirrors the relational nature of ultimate reality itself. Process theology teaches that we are all deeply interconnected, not isolated beings but participants in a creative advance into novelty. The two friends are not merely offering thoughts or prayers; they are actively channeling their care and concern through the sacred, becoming co-creators in a process that fosters healing, hope, and transformation.
Their interaction also reminds us that the language we use to name the sacred—whether God, the universe, or something else—is less important than the relational reality it signifies. What matters is the love and possibility that flow through these relationships, connecting us to each other, to the world, and to the sacred whole.
Beneath the stars, the two friends invite us to consider our own role in this unfolding drama of life. Their actions remind us that we, too, can participate in the sacred work of loving, luring, and responding. Whether we send our energy to God or to the universe, we are part of a greater story—one that calls us to live with openness, creativity, and compassion, contributing to the beauty of the world and the well-being of those we hold dear.