My friends made a big fuss when their Mom predicted her death. Well, it’s not everyday Mom says she is going to die. Their Mom did succumb to lung cancer later that day. We sat and they talked about what a great person she was and reminisced on old times long gone. But they kept coming back to Mom’s recent prediction. They found great meaning in this event. Much of it seems to have come from their faith in Mom’s organizational abilities. Planning her end was consistent with the way she lived her life. Thus in their minds the prediction was an extension of who she was and not some random expressed thought that just happened to come true.
The faith of many in God is also connected to this process of finding meaning in the seemingly random events of life. The current emotional explosion in Muslim dominated countries reflects this search for meaning through the connection of theology and random events. The Danish consulate in Lebanon was burned to the ground by a mob because of a cartoon in a Danish newspaper. There doesn’t seem to be a way of rationalizing this event. There is no obvious connection between the newspaper and the government of Denmark. There is no obvious connection between a worldwide religious movement and some guy doodling on a piece of paper. And yet the protestors define the meaning of the event as being an “insult to our faith”. Despite the difficulty in rationalizing violence as a religious faith response, the protestors put all of the pieces together and went on the attack. The problem is that many faith responses – and this one in particular – appear to be functioning outside of the bounds of reason.
The Urantia Book says that religion is “wholly rational insight which originates in man’s mind-experience” (1105.2). When the book speaks of insight it is talking about that learning which comes from the spiritual forces which are influencing us to be more Godlike. When the book speaks of rationality it is talking about the reasoning abilities inherent within the human mind. In other words – true religious experience involves both spiritual guidance and human reasoning. The book says that religion is reasonable, rational and logical. It also says that even though spiritual truth is beyond reason, reason is an important part of our growing experience of God’s presence. And so, religious concepts should always be able to withstand the scrutiny of human reason. God wants us to use our minds as well as our hearts when developing the highest human concepts of our Father in Heaven.
The continuing world-wide violence in the name of religion shows that our world needs to reject religious ideas which do not stand up to reasonable examination. The search for meaning cannot be held hostage by the mixing of random events with age old traditions. Too many people are locked into belief systems which make no logical sense in our quickly advancing world culture. The ideas of The Urantia Book, which I believe are the most reasonable and logical of any and all religious concepts to date, need to be promoted to the fullest extent. It isn’t enough to urge someone to read the book. The concepts within the book need to be promoted as much as the book itself. Unquestioned belief systems need to be replaced by the reasonable concepts that were given to us through revealed truth. It is these truth concepts stimulating the inherent logic of our minds in concert with the always present spiritual forces that will move the search for meaning ever higher.
Contents Basic conditions which facilitate the reception of spiritual guidance How do we test the validity of spiritual guidance? Questions for thought and study
I. Basic conditions which facilitate the reception of spiritual guidance.
Seeking to recognize and follow spiritual guidance is the most important aspect of human life. It is central to the teachings of Jesus and the great religious prophets of history.
A. Wanting to do the Father's will more than anything else.
1. A categorical will decision to dedicate one's life to God. 2. The source of an all-pervasive motivation for our lives. 3. Learning to discipline and master our minds--we need to control, guide, and direct our thinking as it is the key of all personality development and growth.
a. Develop a habitual spiritual frame of reference. b. Eliminate the garbage and emotional poisons from our thinking.
B. Take short retreats for relaxation, thought clarification, and recharging the spiritual resources of our soul.
C. Engage in prayer and worship. It is important to understand the essential principles of creative prayer and worship.
1. Prayer and worship are complementary. Prayer has an element of self or creature interest and concern. Worship in the contemplation of God and is an and in itself. Prayer may lead to worship and be an aid to worship. 2. Prayer is communion with God which expands insight. It is both a sound psychological practice which augments self-realization and an effective spiritual technique to expand the soul. 3. Prayer is not a technique to escape life's difficulties but a way in which we can learn to face conflict and suffering meaningfully and courageously. Prayer does not change God's mind but it may change the person praying. 4. Primitive and immature prayer attempts to plead or bargain with God for health, wealth, power, or preference. Prayer, however, cannot be used to circumvent universe laws and the limits of time and space. The spiritual level of people is revealed by the nature of their prayers; however, the more mature should not criticize or ridi cule the naive and the immature. 5. Words are not important in prayer; God responds only to the true and sincere attitudes of the mind and soul. We should pray for divine guidance to solve human problems, not for some cosmic, miraculous solution. 6. To pray effectively we must face reality honestly and intelligently, attempt to solve problems creatively through spiritual guidance with the resources which we have, be dedicated to doing the will of God, and have living faith. Efficacious prayer should be: unselfish--not alone for oneself, believing--according to faith, sincere--honest of heart, intelligent--according to our insight and knowledge, and trustful--in submission to the Father's all-wise will. 7. Only prayers which are rooted in spiritual reality and sustained by faith are answered in the frames of reference of the petitioner. Prayers are answered in terms of true spiritual needs. We should not attempt to use prayer as a substitute for human ingenuity, and action; it cannot be used to escape reality. Some prayers because of their visionary aspirations and all-encompassing nature can only be fully answered in eternity. 8. Prayer is a vital and indispensable factor In spiritual growth, Even immature and presumptuous prayers expand the soul's potential. Prayer is a major resource for the achievement of human self-realization, effectiveness, and inner peace, Prayer also has great social repercussions and is an antidote to personality isolation. 9. Worship is spiritual communion with God; it is the part identifying with the Whole. It should not be confused with psychic or mystical experiences. God-consciousness is humanity's greatest opportunity and challenge. 10. Worship is the most creative activity of personal growth. It renews the mind, stimulates soul growth, eliminates insecurity and personality isolation, and greatly increases the total resources of the individual. Worship should alter with service; it is ancestor to the highest joys of humankind.
D. Making decisions and taking action--grappling with specific life opportunities and problems.
1. The clearest spiritual guidance comes through experience, not theoretical contemplation. 2. Spiritual guidance is especially communicated through the process of service to our fellow human beings. 3. The spirit of God can most effectively adjust, guide, and direct when we are engaged in the concrete activities of human life--when there is something tangible to guide and direct. 4. The feed-back of human experience is the most substantial and reliable channel of receiving spiritual wisdom, direction, and vision. 5. The spirit of God indwelling each of us has a plan for our lives. Our greatest adventure in life is discovering and actualizing that plan.
II. How do we test the validity of spiritual guidance?
A. First we must realize that our minds are quite capable of deceiving us. If we do not critically examine our inner leadings, it is easy to mistake our own subconscious will for the will of God (superconscious direction). Even genuine spiritual guidance can be distorted--often leading to half-truths and fanaticism.
1. Spiritual guidance is often on the unconscious level. God's leading is so benign, subtle, and unimposing, so admixed with the ordinary things of life that we often cannot be certain whether our inclinations have their source in our subconscious motivational needs or our superconscious value direction.
a. We hear naive, fundamentalistic Christians glibly declaring "God spoke to me..." or "God told me to do this or that." Even as a small boy when my parents attended one of these emotional groups I had some doubts about the 20/20 spiritual vision of some of the statements I heard. b. The phenomena of voices heard by the mind's ear and visions seen by the mind's eye have been relatively frequent in religious experience. Such unusual events are impressive to the person experiencing them; however, we should not over-react but apply to them the same tests for validity that we give to the "inner leadings" of our every day life.
2. Who can say for certain that the coincidental circumstances which seem to focus meaning or value in our lives are of divine direction or are merely the chance happenings of experience?
a. Usually our first response to an inclination, leading, or idea is intuitive. We "feel" it is right, wrong, good, or questionable. Many of our decisions are made at this intuitive level. b. Over the years as one observes these "meaningful coincidences" and ponders their precise timing one begins to suspect and then often believe that some kind of spiritual planning and guidance must have been involved in the production of such meaningful juxtapositions of events. c. Since so much of our spiritual guidance seems to be associated with the common experiences of every day life, one suspects that the presence of God is a matter of using circumstantial manipulation as a communication technique.
3. Following our intuitive reaction to inner leadings, we need to use our common sense and logical thinking to evaluate our inclinations. We ought to be particularly wary of those leadings which logically could have origins in our conscious or subconscious fears and anxieties or those which reinforce our egocentric psychological needs--pride, selfishness, security, justification, importance, prestige, etc. It is dangerous to uncritically accept our own human desires and needs for divinely inspired direction. Conversely, if we have a tendency toward guilt and self-punishment, we ought not reject leading simply because they contribute to our fulfillment as sons-and daughters of God.
B. All of this subjective difficulty in evaluating and testing spiritual guidance points to the need for some objective standards by which we can assess our inner orientation.
1. We should apply objective criteria to complement our subjective evaluation.
a. Is it harmonious with the highest teachings of The Urantia Book? Is it something Jesus would approve? b. Is it harmonious with the highest values and thinking of human religious culture? c. Is it contrary to scientifically verified facts and the best scientific orientation? d. What do the people whose judgment I most respect think about it? The approval of others is not of paramount importance but listening to the wisdom of others may be helpful to our discernment. e. How does time and experience affect this leading or sense of mission? We need to "sleep on it," to allow days, weeks, and months to see how inner convictions look over a period of time. f. After we are confident in our thinking that the idea or action contemplated is good and consistent with the highest and best that we know it is time to get experiential validation--we need to act.
2. After taking the leap of faith-in action, service, and living what does this experience reveal? How does it measure up to the following seven-fold pragmatic experiential test?
a. Does it improve one's physical health? b. Does it improve one's mental functioning? c. What social effects does it have -- does it promote love and unity or fear, anger, and disharmony? d. Does it contribute to the spiritualization of one's every day life? e. Does it enhance one's appreciation of truth, beauty, and goodness? f. Does it conserve one's most basic and highest values? g. Does it increase one's God-consciousness? h. Does it help bring God to humankind and lead humankind to God?
3. The feedback of experience will give us information and wisdom which thinking and theory cannot reveal. In this testing of our "inner leadings" through thought and action, and altering our behavior on the basis of the feedback of experience we have exhausted our human evaluative capacities. We then must live in faith and inner conviction that we are following the will of God for our lives because we are living and acting on the highest and best that we know. Our lives are then enhanced by the power of the Spirit.
Questions For Thought and Study
1. Why do all people--unbelievers, evildoers, and psychotics-- seem to have "inner guidance?" 2. Is our "conscience" a reliable guide to spiritual reality or synonymous with the will of God in our lives? 3. Are strong feelings and emotions a reliable guide to the will of God? 4. In our prayers should we ask God for things which would alter universe laws for our benefit? 5. Does God have to be pleaded with or persuaded to do good things for us? 6. Do our prayers ever change God's mind or purposes? 7. Why do sincere and dedicated people come to such different views regarding the will of God on such issues as abortion, genetic engineering,euthanasia--or even about smoking, drinking, and wearing jewelry? 8. Should we give more weight to guidance if it comes through "hearing voices" or "seeing visions?" 9. Is it common or rare that we human beings mistake our will for the will of God? What are the results of such confusion? 10. Does the state of our health, wealth, or happiness have any relationship to God's love for us? Is health or wealth a sign of God's special blessing? 11. Why are we human beings often victimized by naive, simplistic views of God and his ways in our lives? 12. How important is intelligence or formal education in determining our capacity to receive spiritual guidance, develop spiritual insight and wisdom, and achieve spiritual growth?
This essay is based almost entirely upon ideas found in theologian Paul Tillich's book, "Dynamics of Faith."
1. The Meaning of Symbol The authors of The Urantia Book comment at 100:6.1 (p 1100) that, "Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind." In his theological writing, Paul Tillich uses the term "ultimate concern" to symbolize what The Urantia Book is referring to as "wholehearted devotion."
Tillich contends that our "ultimate concern" must be expressed symbolically, because symbolic language alone is able to express the ultimate, which we can experientially know (through worship) as being far beyond word or description. This statement demands explanation in several respects. In spite of the manifold research about the meaning and function of symbols which is going on in contemporary philosophy, every writer who uses the term “symbol” must explain his understanding of it.
Consider the comment made by the revelators at 112:2.7 (p 1228): "As mind pursues reality to its ultimate analysis, matter vanishes to the material senses but may still remain real to mind. When spiritual insight pursues that reality which remains after the disappearance of matter and pursues it to an ultimate analysis, it vanishes to mind, but the insight of spirit can still perceive cosmic realities and supreme values of a spiritual nature. Accordingly does science give way to philosophy, while philosophy must surrender to the conclusions inherent in genuine spiritual experience. Thinking surrenders to wisdom, and wisdom is lost in enlightened and reflective worship."
The symbol may be understood as that which occupies mind as it begins to make the transit from thought to worship. In various cultures these sacred symbols may take an almost endless variety of forms from ritual dancing to passages contained in a sacred text. The symbol mediates the presence of the divine to the mortal mind, but the symbol is transcended once consciousness embraces the reality to which the symbol points.
Symbols have one characteristic in common with signs in that they point beyond themselves to something else. The red light at the street corner points to the order to stop the movements of cars at certain intervals. A red light and the stopping of cars have essentially no relation to each other, but in common usage they may be united as long as such a convention is maintained by participating persons. The same is true of letters and numbers and sometimes even of words -- they point beyond themselves to sounds and meanings. They are given this special function by convention within a nation or by international conventions, such as agreement regarding mathematical signs. Sometimes such signs are called symbols; but this is unfortunate because it makes the distinction between signs and symbols more difficult. Decisive is the fact that signs do not participate in the reality of that to which they point (stop signs), while symbols do (a mandala or the cross of Christianity). Therefore, signs can be replaced for reasons of expediency or convention, while symbols cannot. The second characteristic of the symbol then, is that it participates in that to which it points by evoking a response from deeper levels of mind, as contrasted with a sign which merely asks us to recognize a socially contrived convention.
The third characteristic of a symbol is that it opens up levels of reality which otherwise are closed for us. All arts create symbols for a level of reality which cannot be reached in any other way. Music, a painting or a poem may reveal elements of reality which cannot be approached scientifically or through logical deduction. In the creative work of art we encounter reality in a dimension which is closed for us without such works.
The symbol’s fourth characteristic not only opens up dimensions and elements of reality which otherwise would remain unapproachable, but also unlocks dimensions and elements of our soul which correspond to the dimensions and elements of reality. A great play gives us not only a new vision of the human scene, but opens up hidden depths of our own being. Thus we are able to receive what the play reveals to us in reality. There are within us dimensions of which we cannot become aware except through symbols, such as those which are brought into consciousness by certain melodies and rhythms in music.
The fifth characteristic of sacred symbols is that they cannot be produced intentionally. They grow out of the individual or collective unconscious and cannot function without being accepted by the unconscious dimension of our being. Symbols which have an especially social function, as political and religious symbols, are created or at least accepted by the collective unconscious of the group in which they appear.
The sixth and last characteristic of the symbol is a consequence of the fact that symbols cannot be invented. Like living beings, they grow and they die. They grow when the situation is ripe for them, and they die when the situation changes. The symbol of the “king” grew in a special period of history, and it died in most parts of the world in our period. Symbols do not grow because people are longing for them, and they do not die because of scientific or practical criticism. They die because they lose the power to produce a particular response in the group in which they originally found expression.
These are the main characteristics of every symbol. Genuine symbols are created in several spheres of man’s cultural creativity. We have mentioned already the artistic realm. We could add history, politics, religion and, in the case of Urantians, symbols given as a gift by revelation.
2. Religious Symbols and Spiritual Life We have discussed the meaning of symbols generally because, as we said, man’s ultimate concern must be expressed symbolically! One may ask: Why can it not be expressed directly and properly? If money, success or the nation is someone’s ultimate concern, can this not be said in a direct way without symbolic language? Is it not only in those cases in which the content of the ultimate concern is called “God” that we are in the realm of symbols? The answer is that anything which is a matter of unconditional concern becomes a god in the life of the person whose life is oriented toward that particular concern. If the nation is someone’s ultimate concern, the name of the nation becomes a sacred name and the nation receives divine qualities which far surpass the reality of the being and functioning of the nation. The nation then stands for and symbolizes the true ultimate for that person, but in an idolatrous way.
In this context it should be kept in mind that one's ultimate concern is, by definition, that central concern relative to which all other values and meanings of both the personal and social life are made subordinate. The extent to which one's ultimate concern is the preservation of a social role, a belief system, an ideology, or a even a community is the extent to which one's faith has become idolatrous -- simply because that which should be the transcendent nature of one's ultimate concern has become embodied in something finite.
These insights of Tillich's are expressed in The Urantia Book at 100:6.2 (p 1100) where the revelators comment that, "The accepted supreme value of the religionist may be base or even false, but it is nevertheless religious. A religion is genuine to just the extent that the value which is held to be supreme is truly a cosmic reality of genuine spiritual worth."
Economic, political or institutional success as ultimate concern is not the natural desire of Adjuster-indwelt personalities. Rather does such an ultimate concern demonstrate mortal readiness to sacrifice all other values of life for the sake of a position of power and social predominance. The anxiety about not being an economic or professional success is an idolatrous form of the anxiety about divine condemnation. Success becomes viewed as grace; lack of success, ultimate judgment. In this way concepts designating ordinary realities become idolatrous symbols of ultimate concern.
It is important to appreciate that the true ultimate transcends the realm of finite reality infinitely. Therefore, no finite reality can express it directly and properly. The language of faith is the language of symbols. God is the fundamental symbol for that which concerns us ultimately.
In the idea of God we must distinguish two elements: the element of ultimacy, which is a matter of immediate spiritual experience and not symbolic in itself, and the element which is taken from our ordinary experience and symbolically used to represent this experience in thought and conversation. The person whose ultimate concern is a sacred tree has both the ultimacy of concern and the concreteness of the tree which he uses to symbolize his relation to the ultimate. The person who glorifies Jahweh, the God of the Old Testament, has both an ultimate concern and a concrete image of what concerns him ultimately. For many Urantians, The Urantia Book itself has become such a symbol, representing an ultimate concern even for individuals who do not grasp very much of its content as well as mediating access to the divine for many who take the time to explore its conceptual landscape. But The Urantia Book can also become the focus of idolatry when values demanded by loyalty to deity are sacrificed to temporal objectives related to the book as a source of material, social and religious power.
God is the primary symbol of faith, but not the only one. All the qualities we attribute to him -- power, love, justice -- are taken from finite experiences and applied symbolically to that which is beyond finitude and infinity. If faith calls God "almighty," it uses the human experience of power in order to symbolize the content of its ultimate concern. So it is with all the other qualities and with all the actions, past, present and future, which we attribute to God. They are conceptual symbols taken from our daily experience, and not necessarily information about what God did once upon a time or will do sometime in the future. Faith is not the belief that such stories are literally true; rather is faith the acceptance of such stories as symbolic expressions of our ultimate concern in terms of divine actions.
Another group of symbols of faith are manifestations of the divine in things and events, in persons and communities, in words, documents and books. This whole realm of sacred objects is a treasure of symbols. Holy things are not holy in themselves, but holy in a human sense because they point beyond themselves to the source of all holiness, that which is of ultimate concern.
3. Symbols and Myths The symbols of faith do not appear in isolation. They are united in "stories of the gods," which is the meaning of the Greek word "mythos" -- myth. In Greek mythology the gods are individualized figures, analogous to human personalities, sexually differentiated, descending from each other, related to each other in love and struggle, producing world and humanity, acting in time and space. They participate in human greatness and misery, in creative and destructive works. They give to man cultural and religious traditions, and defend these sacred rites. They help and threaten the human race, especially some families, tribes or nations. They appear in epiphanies and incarnations, establish sacred places, rites and persons, and thus create a cult. But they themselves are under the command and threat of a fate which is beyond everything that is. This is mythology as developed most impressively in ancient Greece. It is the world of the myth, great and strange, always changing but fundamentally the same: Man's ultimate concern symbolized in divine figures and actions. Myths are symbols of faith combined in stories about divine-human encounters.
It is interesting to note in this regard that The Urantia Book, in its presentation of a theology of interpersonal relationships, develops its mythology around the relationships between the gods and the activities repercussing in the time/space domains as a result of those interpersonal relationships. In our mythology, these relationships between the gods become archetypal elements within the minds of those mortals actively pursuing the goal of cosmic citizenship through service relationships with their fellows.
Thus the concentric circles symbol provided by the Urantia revelation is integrated with and expressive of the core content of the revelation. It is a symbol which allows us to integrate our understanding of Michael's bestowal, his universe government, and the overcontrol of the Paradise Trinity in the processes of Supremacy -- our growing relationships with each other and with God.
4. Urantian Symbols If we accept the idea that one of the primary purposes of the fifth epochal revelation is to revitalize spiritual life and religious living on our planet, we can look at the revelation and ask, "What tools have the revelators provided in order to help us realize this purpose?" Given what we know about the mythological and symbolic content of religious expression, there are three gifts contained within the revelation which can support Urantian religion. These are:
1) The remembrance supper 2) The prayers in Paper 144 3) The concentric circles symbol
In visiting groups of readers all over North America and in a number of foreign countries, these three elements of the revelation always seem to emerge naturally in readership communities as symbolic touchstones of shared commitment to the teachings of the revelation. The remembrance supper is engaged in as a "symbolic rendezvous with Michael." The prayers in section 5 of Paper 144 are often used for liturgical purposes. The concentric circles symbol is invariably used in the form of a banner or large poster at the front of rooms in which meetings are held. It is also used in a manner similar to the fish symbol of early Christianity to guide people to places where meetings are being held -- on signposts in parking lots or along walkways.
The preservation of these religious treasures which have been given as gifts to us from the revelators are honored when we use them for the religious purposes for which they were provided. They are desecrated when used for secular purposes, such as the attempted use of the concentric circles symbol to designate commercial goods and services or a business plan.
Because of the religious nature of these symbols, the responsibility for their protection cannot lie anywhere else than with the readership -- a readership which has the choice of using these symbols to represent the realities to which they relate in the revelation, or to allow their spiritual and symbolic power to be destroyed by using them as mere commercial signs. The spiritual power of these symbolic tools with which future generations of Urantians might facilitate the appearance of a new age of religion on our world depends upon choices which each of us make in our daily lives -- choices as to how we will use and understand the sacred symbols of the fifth epochal revelation and the degree to which we are willing to tolerate their misuse.
Sue Tennant Couchiching Urantia Society of Ontario's Annual Conference Sunday June 10th, 1990
The Urantia Book is a great book about religion (among other things) - but it is not and should never be misunderstood to be a religion in itself.
I think religion, at least organized religion, should be thought of as a cultural thing, even a manmade affair - something that is continually evolving as a result of what a group of people believe about a higher reality and how they try to connect with it. Religion is important because it's so much a part of our culture and values and it has inspired some of our best human thoughts and actions. But regrettably, it has also imprisoned the human mind and oppressed the human spirit. Religion is notorious for its complexity, confusion and inconsistency. Fortunately, the Urantia Book is not a product of any cultural religious tradition on this planet - it is rather a neutral and entirely objective commentary about life that inspires a sense of unity and clarity amidst such religious diversity.
The reason I mention this is, as far as the Urantia book is concerned, it makes absolutely no difference what religious culture you have been raised in or are what you now leaning towards. You will find that the Urantia Book will ultimately support your individual faith in whatever religious setting you feel most comfortable. Whether you are a Jew, Protestant, Roman Catholic, Buddhist, B'Hai, Muslim or Hindu or whatever, this book will offer you a tremendous gift quite apart from any religious tradition. I think this gift that the Urantia Book offers, is as important as anything you'll receive in your entire life.
What is this fantastic gift? It is an eternal and everlasting gift of a profound personal status not only in this world, but in the vast universe and the unlimited cosmos, science is just beginning to fathom. It is an uplifting and challenging gift that will make you feel very special, very proud and very fortunate to be born on this particular planet at this particular time in history. It is a gift that will give you a sense of personal dignity that will simply amaze you - because it has the power to transcend any serious negative hold your environment might have had on you. It is the extraordinary gift of healthy self-esteem, deep rooted self-respect, the dawning comprehension of who you really are -your one true identity. You are a son or a daughter of the Universal Father God himself and you will be humbled by the astounding realization of what tremendous value and relevance you have as a human being in this universe.
If you dare to acknowledge this wondrous relationship with the Universal Father, you will eventually recognize that what is true for you, is also true for every other human being whether they realize it or not And so all other human beings, regardless of their obvious differences from you, are entitled to transcendent respect Self-respect and respect for others is the foundation of tolerance, and tolerance coupled with unselfish service approaches love. Love is the absolute law of our universe to which we are all inextricably bound.
You have an extraordinary career ahead of you! You will soon discover that for you, there are no limits in time or space, that can separate you from the good spiritual things God has to offer you. Not only does God give his life to you by living in your mind, he teaches and guides you and blesses you with infinite patience and mercy. He desires to live in and through you to create good. And what does this really mean? It's means something so wonderful, we can barely fathom it. It means our purpose in life is nothing less than to co-create with God himself and we do this by thoughtful prayer and faith-action.
"In liaison with God, nothing, absolutely nothing, is impossible!" For you, the creative possibilities will be endless. Expect to succeed in this life, regardless of appearances. Expect to do good, regardless of appearances. Expect to change this world for the better, regardless of appearances. Have faith in yourself and the Creator, because together, you are in charge. And, eventually you will see, if not in this life than in the next, the supreme and spectacular result of your trusting faith-adventures with God! Never be afraid. God is always with you.
This to me, is the great message of the Urantia Book and I'm pleased to have had a chance to share it with you.
Preston Thomas From the Fall 1996 Spiritual Fellowship Journal
Dear B. J.:
At Thanksgiving our original discussion centered around the "blood of Jesus." As you know, my son and the girl he planned to marry broke up over this issue. She felt that as long as he did not believe that Jesus died for our sins they had no future. She believed this even though they shared a belief in God, Jesus, and basic Christian values. So this is an important issue and one I would like to discuss with you and make a clear presentation of my beliefs.
Historic Background
Let me begin with a short discussion of the historical beliefs and attitudes that led to the atonement doctrine. The early Hebrews believed that "without the shedding of blood there could be no remission of sin." (Heb. 9:22) They accepted the primitive idea that God could not be appeased except through blood sacrifice. Moses made a distinct advance in that he forbade human sacrifice and substituted instead the ceremonial sacrifice of animals.
This concept of ceremonial sacrifice was preserved, in principle, by the apostle Paul as the doctrine of atonement for sin through the sacrificial death of Jesus. Paul, however, went beyond Moses and the Jewish teachers in that he expounded theories of original sin, hereditary guilt, and innate evil. Paul was a great man; he more than anyone else was responsible for bringing Jesus' teachings to the world. But he also injected a number of his own ideas which were not taught by Jesus, and indeed, were at variance with the teachings of his Master.
I emphasize that human teachers such as Paul were not only fallible but made a serious blunder in promoting the atonement doctrine. I believe we need to make a fundamental distinction between the teachings of Jesus and those of the human followers of Jesus. Jesus is the Son of God as well as the Son of Man and his life and teachings are a divine revelation. Therefore, I believe that we should look to Jesus first, and judge all other teachings by their harmony with his life and teachings.
A Loving Heavenly Father
Accordingly, the first reason I would cite in defense of my belief that the atonement doctrine is in error is that it is not harmonious with Jesus' revelation of God as our loving heavenly Father. While the ancient Jews taught the necessity of sacrifice, Jesus, in his life and teachings, revealed a God of love, mercy, and forgiveness. The Old Testament prophets and the New Testament teachers recognized God but not with the insight, clarity, and perfection of Jesus. Although Jesus' God is just and righteous, it is love -- the heavenly Father's perfect love for his human children -- that is the defining characteristic of his teachings. This concept of God as our loving heavenly Father was the only concept, besides acknowledging God as a spiritual being, that Jesus ever taught. He said, "God is love," and in his teachings God's love is supreme over justice and all other divine attributes.
The ancient Jews had conceived of God as a harsh king-judge. They believed that the only approach to God was through fasting and sacrifice. They felt that racial guilt had separated them from God and that sacrifice was necessary to appease his divine wrath. Paul's atonement doctrine grew out of these beliefs.
But such a God sounds little like the God of Jesus. He taught that God's attitude toward us is that of a Fatherly affection -- he loves us as his sons and daughters. This fatherly affection is the dominant characteristic of the God revealed by Jesus. God's loving forgiveness is always open to us; we must only seek it and be forgiving of others. Jesus revealed this in the prayer he taught his apostles: "forgive us our debts, as we forgive our debtors." God's love is not held hostage to an inflexible justice that cannot forgive until a totally innocent Son is sacrificed in remission of sin.
This brings me to the second problem I find in the atonement doctrine. It assumes a lower conception of God than is presented by Jesus' life and teachings. Indeed, the conception of a father who will not forgive his erring children until an entirely innocent elder brother dies as a human sacrifice sounds barbaric. We would expect more even from a human father. This conception is a relic of ancient times and primitive beliefs, ideas, and practices which Jesus came to free us from. He brought a new and higher revelation of God; and in his life he sought to free believers from the Jewish system of ceremony and sacrifice.
The last argument I would advance in opposition to the atonement doctrine is that it was not taught by Jesus. Isn't it reasonable to assume that if Jesus' purpose in living his bestowal life on our world was to die on the cross for our sins, he would have emphasized this doctrine? But Jesus did not teach the necessity of sacrificing himself for man's sins; instead he consistently focused on the Kingdom of God.
There are other problems with the atonement doctrine. In particular, it tends to mask Jesus' true teachings of the kingdom of heaven. In his message, the gospel of the kingdom, Jesus taught that God is our loving heavenly Father and we are his sons and daughters. We are called to live a life of faith in our Father's love and over-care, to trust in God as Jesus trusted God, to trust Him as a little child trusts his earthly father.
Jesus' emphasis was always on the kingdom of heaven -- the rule of God in the hearts of his sons and daughters. The prayer he taught his apostles reveals this central teaching: "Your kingdom come; your will be done." He identified the kingdom of God with the will of God and taught that we enter the kingdom by the inner submission of our will to God's will. It is this teaching that Jesus held supreme; he did not teach the atonement doctrine.
The Meaning of the Cross
Paul taught the atonement doctrine to help make Jesus more acceptable to the Jews, and to try to explain the seemingly inexplicable fact that the Creator (John 1:3, Col. 1:16, Heb. 1:2) of our universe was killed by his own creatures.
Jesus' death was significant; it was the final act of a life of love and service bestowed upon mortal man. The great thing about Jesus' death was the way he died, the magnificent spirit in which he met that death. His final prayer, "Father forgive them, for they know not what they do," is Jesus' final demonstration of the love and forgiveness of our heavenly Father.
In Gethsemane Jesus sought to avoid his death if this choice would be consistent with the Father's will. He prayed, "Father, if you are willing, remove this cup from me." But his purpose was to live the full human life of his earth creatures. And in a human life we cannot usually have our death avoided or taken away. So Jesus submitted himself to death on the cross, a death brought about by men -- not by God. It was God's will that Jesus finish his human bestowal, even though it included "drinking the cup" of death at the hands of his enemies.
Jesus' courage and selfless devotion to the service of man and God in his crucifixion inspires us onward. It was the final act of a life of service. "Greater love has no man than to lay down his life for his friends." Jesus lived a life of service, revealing truth to humankind, and he courageously and selflessly submitted to the death that truth teachers must often face.
After Jesus had asked if the cup might be removed, he finished the prayer with the words, "Nevertheless, not my will but yours be done." This prayer -- not the atonement of Jesus -- is the key to our salvation. We are saved not by Jesus' death on the cross but by our faith submission to God's will. This is evident from the fact that believing in "the blood of Christ" will not save someone who does not faithfully choose to live in accordance with the Father's will. And such a choice of God's will over our own personal will can be made independently of the death of Jesus.
Although I believe it is incorrect to refer to Jesus as our redeemer, he is truly our savior. For even though the way to salvation was open before Jesus lived, he, in his bestowal life, did truly make the way of salvation more clear to humanity. His life and teachings are our lighthouse, our certain and infallible guide to salvation. Certainly we may gain much from the teaching of his well-meaning followers, but we must also recognize that they were human and fallible. Jesus is divine and his teachings are perfect; they are the touchstone by which all other teachings should be judged.
B. J., in this letter I have attempted to restate and organize what I said to you at Thanksgiving. I do sincerely appreciate your good hearted and sincere effort to help me better understand the apostolic teachings concerning the "blood of Christ." I am also delighted to have the opportunity to express my beliefs to you. I hope they have found some reception in your mind and heart.
Summary Of The Presentation On Spiritual Healing Mr. Henry Begemann March 4, 1977
Spiritual Healing could be viewed as one factor of the vast process of supremacy, spirit dominance over mind and mind over matter, pattern caused to appear.
(See p. 1274, 6,4-7 and 1275, 7,5-9 - titles to be counted as paragraphs)
The ordination -- mandate, p. 1570, 4.1;
A. proclaim liberty to the spiritual captives B. proclaim joy to those in the bondage of fear C. heal the sick, in accordance with the will of my Father in heaven
p. 1590, 9.1-2 Jesus taught the twelve how to heal. What he taught is not communicated, only some clues:
p 1590, 9.2-4 "... the whole man..." p. 1591, 2 & 3: Diseases of the flesh, Troubled minds. (Giving clues for really interested students is an often practiced method of the authors of the Urantia Book).
The whole man: 1. the material energy system 2. the mindal energy system 3. the spirit energy system (different from the indwelling spirit) 4. personality a. true personality, changeless b. identity, (personality identifying itself with a living organism to get self-knowledge through experience). On our level, and throughout the local universe-career the I, or ego, or self, is not yet centered in the spirit-energy system, but in the mind-energy-system. 5. The Thought Adjuster, the indwelling spirit, not yet really a part of man. 6. Soul, born of two parents, mind and Adjuster, the embryonic morontia-mind including a potential/actual new self, reborn man. (the Biblical concept of "the old man" and "the new man")
Relationship between "the whole man" and disease: P484, 1.1 "The spirit is the architect, the mind is the builder, the body is the building."
A. The architect can be inactive or "captive;" The mind can be without director and in error; The body can exemplify and manifest the error of mind. B. Purely physical disease. 57, 6 (...the mis-thinking) the collective mind influences nature and creature.
The healing-process indicated by ordination-mandate.
A. Liberty for the Spiritual Captives... The spiritual energy-system is non-active through the overpowering tendencies, convictions, and fears of the ego, that is centered in mind. Reversion of truth: matter dominates mind, (material) mind dominates spirit.
Living, experienced, TRUTH causes the mind-center, the self, to strive for spirit -- (real value) domination. Then the creative nature of spirit manifests itself. This is liberty -- sonship. Intellectual "truth" is insufficient for spiritual healing.
When the captain of the mind-ship listens to the advice of the pilot, he steers his ship free from the shoals, into the open sea of spirit. page 1217, 5.1
The liberated spiritual energy-system regenerates the mindal and material energy systems.
B. Joy for those in bondage of fear.... Fear is an attitude of the mind. Mind, lacking the creativity of the spiritual energy-system, is in bondage of its concepts of material reality. page 140, 2.2-4.
Mind, innately creative, thus creates fear images, which can become obsessions. Fear is a strong factor in the collective mind also. According to Jesus, the remedy for fear is joy. The BEAUTY of life is the basis and reason for joy. Life, as the Universal Father meant it for his children, is beautiful. When we experience the love of our Father, this love casts out fear, through the liberated creativity of the spiritual energy-system.
Experienced values create their channels of expression. Fear is a concomitant of illness. Jesus often began his treatment with "Be not afraid." Fear often expresses itself in the material body as some form of disease accordant with the special form of the fear. (Mind dominating matter).
Every Thought Adjuster brings with him an individual plan of life for his subject.
42, 8.4-7 "Happiness ensues from the recognition of truth because it can be acted out; it can be lived...."
C. "I send you forth ... to heal the sick in accordance with the will of my Father in Heaven."
Two meanings: 1. healing is in accordance with his will; 2. our healing work should be done in accordance with his will.
Both interpretations seem valid. What is the will of God? On the personal, spiritual level the Thought Adjuster is called the will of God. On the physical level, pattern is called the will of God. Mind (with the self-center) is confronted with mystery above and below. p. 1223, 6.2:
"Why do you not allow the Adjuster to strengthen you with Cosmic Power while you wrestle with the temporal difficulties of creature existence?"
On p. 3, 4.3 power is mentioned as a disclosure of divinity on impersonal levels. Conclusion: personality has not power. Power is not personal.
p. 10, 4.4: "That quality of ... personality by virtue of which pattern is caused to appear may be attributed to God - Deity ..., to the co-existence of personality and power."
Though personality has not power, there exists a relationship between personality and power. This relationship The Urantia Book mostly calls "Sonship with God."
page 2097, whole second par., is very enlightening for the "Sonship with - God" - consciousness. It is more than God-knowingness, more than embryonic soul-consciousness, more than the faith-experience of Sonship, it is the actual experience of the divine presence, "equivalent to the integration of the self with the universe, and on its highest levels of spiritual reality." It is actually participating in the process of Supremacy.
But physical healing not only implies dedication to doing the Father's will as expressed by the indwelling presence, it also requires recognition of the Father's will as pattern. We need an enlightened and unshakable faith and pattern is the basis for that.
Pattern, like personality, is an unfathomable mystery because the Universal Father is the source of both.
But there are some essential aspects of pattern which our book has revealed and which we should remember:
1. Pattern is perfect, absolutely or relatively, depending on the level on which it has been projected. Its gravity-debt has already been paid p.3, 3.4.
2. Pattern does not control energy, like gravity does. In this respect it more resembles love. Pattern is the GOODNESS of the Universal Father, who "fills all things." Pattern should be accepted in living faith. Pattern constitutes the validity-basis for the divine command: "Be ye perfect as I am perfect." In final analysis the Universal Father himself has paid the gravity-debt. More directly the Creator Sons and their subordinates have paid the gravity-debt for us by projecting pattern. The perfection of pattern is already here.
God's GOODNESS is not the same as God's mercy. God is good because he shares his perfection with us as the ever-present, perfect pattern, waiting to be activated. He is merciful because he knows that the realization of perfection is a process in time. Even the realization of relative perfection as manifested in healing is, in most cases, a process. Jesus' healings were instantaneous, because his faith was so much stronger and more enlightened than ours. As a Creator Son he was above time, but it is not clear if, or in how far he acted as Creator Son, when healing. Anyway, he taught his apostles how to heal.
Our healing mostly is the result of a faith struggle between the spiritual mind and the material mind. And this struggle can only be won through the help of the indwelling spirit, our Father-friend within.
A Divine Counselor summarizes it on p. 43, 5.4 as follows: "Health, sanity, and happiness are integrations of truth, beauty and goodness as they are blended in human experience. Such levels of efficient living come about through the unification of energy systems, idea systems, and spirit systems."
And on page 42, 8.4: "Happiness ensues from the recognition of truth because it can be acted out..."
Spiritual healing is a privilege, not a "must." It belongs in the category mentioned on page 1866.
Sooner or later Urantia Book readers are going to need to heed the calls put out by its revelators. One such is on page 43:
"The religious challenge of this age is to those farseeing and forward-looking men and women of spiritual insight who will dare to construct a new and appealing philosophy of living out of the enlarged and exquisitely integrated modern concepts of cosmic truth, universe beauty, and divine goodness."
A high priority is assigned to bringing Christianity back from its present status of authoritarian religion to what it was always meant to be--a religion of the spirit centered on the relationship between the individual, the Spirit of Truth, and the Father Spirit within. This priority is emphasized in at least ten paragraphs in the Papers, such as:
"Christianity has indeed done a great service for this world, but what is now most needed is Jesus. The world needs to see Jesus living again on earth in the experience of spirit-born mortals who effectively reveal the Master to all men…."(2084)
Those Urantia Book readers who have already taken this task seriously have learned a lot about what is unlikely to achieve much in the way of long term success.
One historian remarked that the amazing rapidity in which Pauline Christianity spread throughout the Roman Empire was because of the incredible relief it brought to people suffering from overwhelming guilt and the fear of punishment for sin. Apparently this syndrome was endemic and particular so among the many followers of Mithraism.
Today it persists in the form of the atonement doctrine. It is held so strongly that few clergy will risk the close to hysterical reaction that they know would follow if they even cast doubt on that doctrine.
Almost all Christians who are strong on atonement make no connection between what it may say about a God who is love and a God who demands the death of his Son before he will forgive his earthly children for their sins. They live happily with the contradiction that God is perfect love and that Jesus demonstrated God's love by dying as a propitiation for our sins.
So what can Urantia Book readers do to aid Christians to recover a religion of the spirit? A good start is to take notice of what Jesus told us:
"And this was his (Jesus) method of instruction: Never once did he attack their errors or even mention the flaws in their teachings. In each case he would select the truth in what they taught and then proceed so to embellish and illuminate this truth in their minds that in a very short time this enhancement of the truth effectively crowded out the associated error; (1455)
This instruction was later repeated to the apostle Simon:
"Jesus answered: "Simon, Simon, how many times have I instructed you to refrain from all efforts to take something out of the hearts of those who seek salvation? How often have I told you to labor only to put something into these hungry souls? Lead men into the kingdom, and the great and living truths of the kingdom will presently drive out all serious error." (1592)
So telling Christians where they are wrong does not appear to find favor with Jesus and is best laid to rest for good.
Jesus gave us an alternative, "Let the Spirit of Truth do his own work." (1932)
Another failure is to approach Christians with a new revelation. Whereas it may work for a tiny minority, experience has shown it is not the way to go. There may be a multitude of reasons, prominent among them being that Christianity has been satiated with false messiahs, prophets, visionaries, and charismatic would-be leaders. And certainly the warning of dire penalties in the Book of Revelations for changing any biblical teaching does engender wariness about embracing new revelation.
So what can we do? First we must have patience, tolerance, humility, and be as wise as serpents and as harmless as doves--all these recommendations come directly from Jesus.
The switch to a religion of the spirit demands, as a first essential step, the establishment of a personal relation of the individual and the Father-Spirit within.
There are more than twenty New Testament verses that tell of our indwelling by the Spirits of the Father and the Son. Some of these are:
John 14:23...if a man loves me, he will keep my words: and my Father will love him, and we will come to him and make our abode with him.
John 14:26. The Helper, the Holy Spirit, whom the Father shall send in my name will teach you everything and make you remember all that I have told you.
Luke 17:21....for the kingdom of God is within you. Matthew 10: 20. For it is not you that speaks, but the Spirit of your Father which speaks in you.
1 John 4:12. No man has seen God at any time. If we love one another, God dwells in us, and his love is perfected in us.
1 Cor. 3:16. Know you not that you are the temple of God, and that the Spirit of God dwells in you?
Galatians 4:6. And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
This means we do not even need to mention The Urantia Book nor the Thought Adjuster. In any case the latter term has acquired unfortunate connotations since the Papers were received because of the use of "brain washing" and "thought control" as instruments for controlling the citizens of countries with totalitarian regimes .
At this stage it would appear to be far better to follow Jesus:
"Let me emphatically state this eternal truth: If you, by truth co-ordination, learn to exemplify in your lives this beautiful wholeness of righteousness, your fellow men will then seek after you that they may gain what you have so acquired. The measure wherewith truth seekers are drawn to you represents the measure of your truth endowment, your righteousness. The extent to which you have to go with your message to the people is, in a way, the measure of your failure to live the whole or righteous life, the truth-co-ordinated life." (1726)
"Christianity has indeed done a great service for this world, but what is now most needed is Jesus. The world needs to see Jesus living again on earth in the experience of spirit-born mortals who effectively reveal the Master to all men." (2084)
Note that the emphasis is on us living the God-like life as revealed in Jesus' life and perhaps handing out a Urantia Book after truth seekers are drawn to us. Unless we at least attempt to do that, we make a mockery of the revelation if we identify ourselves as Urantia Book readers.
The phase in which our principal task is to help Christians to become aware of their indwelling may last for hundreds of years. Hence there is little reason to be anxious about what comes next. And in any case we have relevant advice from Jesus:
"You must, in all such matters, wait upon time. Time alone will ripen the green fruit upon the tree.
Season follows season and sundown follows sunrise only with the passing of time. I am now on the way to ..., and that is sufficient for today. My tomorrow is wholly in the hands of my Father in heaven." (1499)
Living the Religion of Jesus: The Creation of Destiny
by Paul Snider6/26/76
In his Alexandrian appearance following the Crucifixion, Jesus said that we are to proclaim this gospel of love and truth by the lives which we live in the flesh. He said: "You shall love one another with a new and startling affection, even as I have loved you. You will serve mankind with a new and amazing devotion, even as I have served you. And when men see you so love them, and when they behold how fervently you serve them, they will perceive that you have become faith-fellows of the kingdom of heaven, and they will follow after the Spirit of Truth which they see in your lives, to the finding of eternal salvation." (2044:3)
Jesus was not talking about unity in this statement; he was telling us how to become really effective as believers and teachers. But there is something in what he said which seems to hold the secret of unity for all of us in the Urantia movement, and eventually for mankind as a whole. The clues are in the adjectives. Do we know what it means to love with "startling" affection? Do we know how to reach "amazing" levels of devotion? Wasn't Jesus asking us to love not in the mere ordinary sense, but rather to attain a very special quality of love? Like none the earth had ever seen?
In a spiritual sense we already have unity. All of us are seeking to find the Father in Heaven, to become more and more like him. All of us desire above all else to do the Father's will, to share our inner life with him, to seek our greatest sense of personal fulfillment in a life of service. We are united in our spiritual purpose. But there is a tremendous difference between having unity and experiencing unity. Experiencing unity means living in an ever-enlarging family relationship with our fellow man. And there is no other way to do this, no way at all, except through those extraordinary levels of love Jesus called us to achieve, and which in other teachings he described as fatherly love.
Jesus expects us, as his followers, to strive to be like God, to begin to look upon our fellow man as God looks upon his creatures, and therefore to begin to love men as God loves them, to show forth the beginnings of fatherly affection. He expects us to love each other even as he loves us. Fatherly love is relaxed. It's a comfortable, friendly love. It always looks for the best in the other person, just as a true father always looks for the best in his child. Fatherly love means we are willing to accept other people where they are, where they're coming from, without reservations or qualifications or hidden agendas for their lives. This kind of love never insists that other people follow our will for them, only that they follow God's will according to their highest comprehension, living ever more fully as the sons and daughters of God, which they are.
And when our brothers and sisters stumble into error, as all of us do from time to time, fatherly love means we take delight in returning good for the evil that is done to us. Jesus asked us, and expects us, to reach heights of compassion, mercy, peace, and loving-kindness far beyond the range even of brotherly love. A father's love can attain levels of devotion that immeasurably transcend a brother's affection.
What Jesus wants us to do is very clear, but his message has been lost for almost 2,000 years. The Urantia revelation has brought it back to us. And I think the time has come to begin the quest, with each other, for these startling and amazing levels of love and devotion. "The time has come to affirm the transforming power of the living God who dwells within us. I think the time has come to show the world -- through the lives we live -- what mankind will look like in the golden ages to come. We are the new disciples of Jesus, the torchbearers of the Fifth Epochal Revelation. And we know with certainty that unity is our destiny.
We can help create that destiny. To the extent to which we actually live the religion of Jesus, we are assisting in the creation of the most powerful unifying influence the world has ever known. But its unifying influence must begin with us. It must begin with the unification of believers into a true and living fellowship of the divine spirit. Before we can begin the transformation of the world, we ourselves must be transformed. We have to spend a lot of time with God.
Only twice in the entire Urantia Book are we given the words of Jesus' personal prayers. And I believe it is significant that one of those prayers included a prayer for the unity of his followers. It was in the hours just preceding the betrayal and his arrest. A little before midnight. They had finished the last supper and returned to their camp at Gethsemane. And Jesus led the Apostles up on Olivet, a short distance above their camp. And in full view of Jerusalem, he asked them to kneel on a large flat rock in a circle about him as they had done on the day of their ordination. And then, as he stood there in the midst of them, glorified in the mellow moonlight, he lifted up his eyes toward heaven and he prayed. And part of his prayer was this (1964:4):
"And now, my Father, I would pray not only for these eleven men, but also for all others who now believe, or who may hereafter believe the gospel of the kingdom through the word of their future ministry. I want them all to be as one, even as you and I are one. You are in me and I am in you, and I desire that these believers likewise be in us; that both of our spirits indwell them. If my children are as one as we are one, and if they love one another as I have loved them, all men will then believe that I came forth from you and be willing to receive the revelation of truth and glory which I have made."
Helena Sprague The Urantian Journal of Urantia Brotherhood Winter, 1977
A major component of human development is fear, both the instinctive responses coming out of the dim ages of the struggle for physical survival, and the learned reactions of our cultural endowment, particularly psychosocial, intellectual, and sometimes spiritual. The URANTIA Book teachings about fear and growth are both profound and practical. They can be considered from four viewpoints.
First, fear is a universal experience of the creatures of time and space. There are racial variations: Adamic children are not so subject to fear as the children of evolution. Personal experience confirms the universality of fear; no one has been free of it. Simple scrutiny turns it up in all arenas of human activity, among them business, politics, economics, family, the arts, recreation, international relations. In some human behavior fear may be subtle. Take elitism, for instance: it is not popular to be "elitist"; most of us react negatively to this, yet I submit some would find the array of personalities in the universe- sovereigns and princes and staffs and workers elitist. There is a simple and complete difference between mortals and supermortals in reaction to a pyramidal organization chart: their response involves no fear.
Second, certain fears are destructive. Fear girds us for fight or flight (if we are healthy), and inherent in these is the considerable chance of poor decisions. "A false fear of sacredness has prevented religion from being safeguarded by common sense. Fear of the authority of the sacred writing of the past effectively prevents the honest souls of today from accepting the new light . . . " (*1768:6)
"The Jewish leaders were increasingly blinded by fear and prejudice.... When men shut off the appeal to the spirit that dwells within them there is little that can be done to modify their attitude." (*1672:6)
About our seraphic guardians: "The only emotion actuating you which is somewhat difficult for them to comprehend is the legacy of animal fear that bulks so large in the mental life of the average inhabitant of Urantia. The angels really find it hard to understand why you will so persistently allow your higher intellectual powers, even your religious faith, to be so dominated by fear, so thoroughly demoralized by the thoughtless panic of dread and anxiety." (*1243:3)
The third viewpoint is that fear is ultimately constructive. One of the inevitabilities asks, "Is hope-the grandeur of trust- desirable? Then human existence must constantly be confronted with insecurities and recurrent uncertainties." (*51:7)
Fear was the entering wedge into man's consciousness for the development of his spiritual nature. "Ghost fear was the fountainhead of all world religion." (*961:3)
A Brilliant Evening Star tells us that ghost fear led to recognition of higher types of spirits, later to dual spiritism, (good and bad spirits), then to supermortal forces that were consistent in behavior. He emphasizes that " . . . this was one of the most momentous discoveries of truth in the entire history of the evolution of religion and in the expansion of human philosophy." (*961:7)
The same Evening Star of Nebadon writes: "Primitive religion prepared the soil of the human mind, by the powerful and awesome force of false fear, for the bestowal of a bona fide spiritual force of supernatural origin, the Thought Adjuster. And the divine Adjusters have ever since labored to transmute God-fear into God-love." (*957:3)
Fourth, the antidote for fear is faith. "The feelings of insecurity arising from the fear of personality isolation in the universe should be antidoted by faith contemplation of the Father and the attempted realization of the Supreme." (*1616:5)
Dealing with our fears which are personal, often private, sometimes lonely experiences, requires effort, overt action. "The Thought Adjusters would like to change your feelings of fear to convictions of love and confidence; but they cannot mechanically and arbitrarily do such things; that is your task." (*1192:4)
Jesus' whole mission really related to faith; his revelation of God to man a gift to make man's faith more possible for spiritually immature beings; his revelation of man to God an inspiring example of practical ways confused humans might relate to Deity.
Jesus knew no fear; he was prudent, and though fearless, he was not willing to take unproductive risks. " . . . courage was the very heart of his teachings. 'Fear not' was his watchword . . . " (*1582:2)
For us to translate this directive into action, The URANTIA Book gives practical recommendations: ". . . forthwith, will this faith vanquish fear of men by the compelling presence of that new and all-dominating love of your fellows. " (* 1438: 1)
And, "In executing those decisions which deliver you from the fetters of fear, you literally supply the psychic fulcrum on which the Adjuster may subsequently apply a spiritual lever of uplifting and advancing illumination." (*1192:4)
All decisions can be evaluated by whether they are fear or faith inspired, because fear and faith are two fundamental techniques by which we deal with reality. Both are necessary for survival.
God is the greatest human experience. He is within us disclosing all that we can absorb, and the limit of this comprehension is contingent upon the quality of our faith, that quality which is measured by our desire to comprehend.
Our Universal Father gives us all that we have, all that we are and all that we may become. He asks of us growth toward perfection, growth to be nurtured by faith and actualized in the Supreme.
-------------------------------------------------------------------------------- A Service of The Urantia Book Fellowship
Revitalization And Transformation Within The Family
Sally Schlundt A Presentation given at the 1981 conference of Urantia Brotherhood Snowmass, Colorado -------------------------------------------------------------------------------- Introduction
I prefer the title of this talk being the revitalization and transformation within the family instead of the revitalization and transformation of the family because it places the emphasis and responsibility of improvement on the family itself. I believe that for any transformation to take place the initiative has to come from within--not as the result of outside forces. In order to adequately understand how we can revitalize and transform the family we need to understand first just what family is -- assess its function and value. Along with this we need to take a look at the current sickness that's plaguing the family and discuss the possible causes. Note that I refer to it as a sickness because that's exactly what I believe it to be--not a demise. Family is in a state of transition and we need to redefine it -- come to understand it in the light of a new era -- and answer to the challenge and responsibility required to fulfill its function in today's world.
Family, what is it? Dr. Charles Stinnette at the Graduate Seminary of Philips University in Oklahoma defines family in the following way, "It is a world of persons, a cosmos of meanings and common understanding which provides a center for unity and conflict, for meeting and withdrawal, for the shaping of identity and for the birth and nurture of our essential humanness.
The mode in which family is a whole, and yet provides for diversity is the heartbeat of healthy living. Further, the family is a social organism which is propelled, not alone by physiological function, but most importantly by inter-personal events. Here is the foundational cornerstone for adequately understanding the family."
In reinforcement of that statement, The Urantia Book describes the universe as a huge growing arena that is set up in such a way that it unerringly activates our individual growth--resulting mainly from the interaction of other beings--through the socialization process. We start small at first (we couldn't handle anything bigger) and gradually work our way up to larger and more diverse associations. Thus the smaller manageable unit-the family--is the primary social medium in our lives through which we grow and extend the learning it facilitates. On page 1776 we read, "Marriage, with its manifold relations, is best designed to draw forth those precious impulses and those higher motives which are indispensable to the development of a strong character." (*1776:1)
Growth requires encounters with people. Evidently we wouldn't grow much on our own, if at all, so we need the stimulation of continually bumping up against other people. And characteristically growth doesn't occur without conflict. And families, due to their intense degree of intimacy, provide the necessary rich soil. Contrary to how many of us feel and think, we're not here to simply get along smoothly, we're here to grow vigorously and deeply. That's God's chief objective in having us here and that doesn't occur in environmental ease (as The Urantia Book so aptly puts it). In fact The Urantia Book describes the partnership between man and woman as basically antagonistic--a pairing of opposites both complemental and necessary. It's symbolic of nature's way to capitalize on differences --to utilize and benefit from the union of diversity.
Also found in The URANTIA Book: "The enforced associations of family life stabilize personality and stimulate its growth through the compulsion of necessitous adjustment to other and diverse personalities." (*942:2)
Family Undervalued
Ironically, though, in view of all this importance and along with being the oldest and most prevalent institution in our lives, family remains a most grossly undervalued institution.
Parenting is the most important job on this planet and yet it is the least prepared for and the least appreciated profession of all. Even so, family is the most influential institution in our lives--shaping us and as a consequence, in turn, shaping through us the society in which we live. The family is our primary learning institution, where we learn about life, about the universe, and about the very nature of God. To the point: "The family is the fundamental unit of fraternity in which parents and children learn those lessons of patience, altruism, tolerance, and forbearance which are so essential to the realization of brotherhood among all men." (*841:8)
It is frightening, however, that although family is essential for the over-all benefit of individuals and society, we are witnessing what appears to be a general tide of family disintegration and with it a great deal of society's moral fiber. Why is this happening? There are many opinions but usually they only scratch the surface. For the problems of the family are not exclusive to the family but rather symptomatic of an all-pervasive cultural problem.
The single most important influence on our contemporary culture -our lives--has been the dawning of industrialization with all of its consequent effects upon every aspect of life, from science and technology through economics, education, politics, and religion. We have time to focus on only a few key factors. It has been through the advances of science and technology that the basic function of the family has been altered in its very nature, and so its stability shattered. Not only has technology provided us with the inventions making it possible to travel farther and therefore extending our sense of personal territory, but it has also given us less reason to stay and work together.
Families had largely been cohesive because they were functional and necessary for society, controlled in turn by social norms and mores. But the functions that held families together and gave them meaning are no longer pertinent in today's culture--science and technology have largely taken care of that, cutting families free from their original or traditional working responsibilities. We, as families, are not in the same symbiotic relationship with society we once were.
All this new-found freedom is of little comfort because we're losing our sense of significance, and instead of society depending upon families any more we find families and their members hopelessly dependent upon society's larger, less personal institutions. As the family has become less and less necessary for the physical well-being of the society the individual suffers. Probably the most disastrous effect industrialization has had on the individual is this diminishing sense of significance--it's one of our greatest human needs--if we don't have that, we have little reason for existing.
Although society has largely controlled the individual, it is nonetheless an invention of the individual--an extension of self-perpetuation. Society is a tool devised by the individual to assure survival; institutions were devised to fulfill certain specialized functions. In the past, all institutions, including the family, were engaged in common reciprocal serving --the family served the other institutions and the institutions, in turn, served the family. This interdependence, this healthy symbiosis, has been broken as other institutions have loomed ever larger, resulting in the family becoming irrelevant as well as powerless. Since much of the family's function has been replaced an unhealthy imbalance has been created. Rather than the individual being a necessary part of a viable institution any more (whether that be a family or a small business in the community) his chief means of contributing has been reduced to that of a consumer. He has become depersonalized as institutions have grown into depersonalized giants--his own particular selfhood and personal skills unimportant.
However, industrialization itself is not the culprit. Rather we are victims of ourselves, in how we handle the new advances. For example, one invention that has radically changed the face of the family day-to-day lifestyle is the television set. It has been blamed vehemently for interfering or replacing intimately shared family activities. Howard Steing, Clinical Professor of Medical Psychiatric Anthropology at the University of Oklahoma, considers the use of the TV a symbolic expression of American culture. He maintains that TV is as much a person in the household as any real person--a person that captures our attention so totally that it obliterates reality going on around us. This is no accident, for he asserts that we actually engage TV to replace close personal contact, to escape from the commitments and sorrows existing with real associations. TV is the optimum and ideal friend, filling the void, giving us a sense of living and personal contact, willingly giving all and asking nothing in return. He maintains that in the sense that TV actually isolates us from real contact--separating us from real socialization--it's an addiction every bit as harmful as alcoholism or drug abuse.
Since TV has become a cultural norm it offers one the luxury of having the ultimate sanctioned distraction. These norms make self-indulgence--rights without responsibility--convenient and justifiable. Sadly, the irony of it all is that TV both fills the emptiness and serves to perpetuate it; it is symptomatic of the very isolation we use it to overcome, and so symbolic of a vast range of depersonalizing influences. "TV, though," he goes on to say "doesn't create or destroy relationships--it is not the villain--it is a matter instead of how the television is used in the relationships." Instead of disrupting family intimacy, for instance, it can be used as a means for family sharing -- used as an extension or means of socializing." He notes: "Long before TV existed, there was plenty of generational segmentation, role specialization, fragmentation, and compartmentalization in the American family; TV simply was placed in the service of these tendencies, further disrupting inter-personal ties that were already fractured."
Looking more deeply, then, the problem has little to do with actual by-products of industrialization but rather its associated values. In an essay written by Dr. Peter Kountz and Rev. Douglas Peterson, entitled, Marriage, Career and Disintegration of the American Dream, the point is made: "The work/career component is the greatest danger to the American way of life--not liberation or the failure of the church to provide adequate moral guidance. With technology came a new set of values; speed and efficiency came to be valued as work was moved from home to the office and factory in order to bring workers and materials together in the most efficient way. . Because of its astonishing growth and development through technology, contemporary American society has come to value progress and upward mobility as well as efficiency, productivity, and technical expertise. Americans have in this way become almost exclusively committed to the values of the technological, work-oriented American Dream -- (ironically though) it is precisely the American Dream that continues to confuse and frustrate 20th century American culture and its primary institutions. It is a lure enticing us into the belief that its attainment will bring joy and pleasure. Like the fish that takes the bait, our frenzied pursuit of the lure turns into bitter disappointment, mistrust and frustration." And they make clear the effect this pursuit has on the stability of the family: "The value of family staying and playing together has been shattered by the dozens of individual interests that scatter the family members to the four corners of their community."
In the past, functional, economic, and social reasons provided the necessary cement that held families together, giving them meaning and justifying their existence. But today these reasons are no longer relevant and consequently family is floundering. It has been set free from its original purpose and is presently at a loss.
Today mores, values, and ethics are all designed for the maintenance and perpetuation of the industrial complex. Industrial survival is society's primary concern, leaving the individual and family expendable. So the active values in our times are personally disabling. They encourage uniformity rather than individuality, dependency rather than self-maintenance or self-motivation. Corporate institutions have values other than human values. In our increasingly depersonalized society, market values or profits come before people. We have become victims of our own Frankenstein monster.
In order to offset this direction the family must once again become a viable contributor; a balance needs to be restored so that family is serving society again and in a way that only family can. The positive side of industrialization is that in many parts of the world basic survival needs are largely being taken care of by industry, leaving the family free to contribute in a new way. The stage is now set for a higher evolutionary contribution, therefore family is at a point where it has the opportunity to find deeper reasons for existing--to be as functional as yesterday's family was to an earlier era.
But the problem and solution are a matter of values and presently we lack a viable value system -- what value systems we do have are either hopelessly out-moded, irrelevant, or corrupt. We are presently experiencing moral confusion. The fast pace of a radically changing world has given us little time to adjust and redefine our purpose. Consequently, we're at a point in history where we've gained freedom and don't know what to do with it; we've been socially regulated for so long that we don't know what to do on our own responsibly. Many of the standard moral codes have broken down.
Margaret Mead in Culture and Commitment, explains that we are suffering a crisis of faith--we have lost faith in religion, political ideology, and in science, and are therefore deprived of every kind of security. She maintains that this is a world-wide problem because of what she calls the electronic network--that combined with air travel connects everyone together finally--leaving no one in cultural isolation. Everyone is now exposed to other beliefs, other norms, and mores. We are no longer limited by our small cultural scope. Our old standards and values are undermined by the awareness of other standards and values --we don't just believe blindly anymore.
Freedom with Responsibility
Today we need a new ethic. We need an ethic centered around human values again, one to counter the dehumanizing values of an industrial era--values we've adopted that interrupt genuine human relating. An ethic, though, that moves forward to basics, not back, because it's a new world today and we need values based on a design suitable for today's world. Our boundaries have extended beyond our families, our communities, our cities, and even our nations. Carl Sagan, in his book Cosmos, points out the importance of adopting a global perspective today, that is, "of broadening the circle of those we love. . . to include the whole human community." We need to become a world community based on a stance of cooperative unity dedicated to the over-all benefit of all humanity. For instance, Virginia Satir, in her book Peoplemaking, suggests that we use power with a different aim in mind. She writes, "I need to use my power for my growth and your growth. This kind of use of power doesn't exclude human values; it enhances them." We need an ethic that enables and frees people to themselves and one another--utilizing skills for the benefit of all society--of all the world. An ethic both respectful of the needs for personal freedom while at the same time affirming each individual's responsibility to the whole.
Eric Hoffer, the well known longshoreman philosopher, understands the nature of this new ethic needed today: "As things are now, it may well be the survival of the species will depend upon the capacity to foster a boundless capacity for compassion." Family, because of its close intimate associations, is the primary institution to embody this new ethic. The family is the most competent institution capable of activating a capacity for intimacy and sensitivity which in turn provides for the rounded development of character and personality. Only family generates intimately-caring individuals; it's the only institution looking out for truly individual concerns.
Ultimately it's the family that's capable of freeing people to themselves, one another, and to God. In effect, other institutions are depersonalized. It's the only institution that can create love. To quote my husband, "institutions cannot love--only people love." The family institution is the sole exception, for when it functions as it should it alone fosters deep intimate, personal love!
I'm convinced that the main problem of the family today (and therefore our culture) is simply that the family doesn't appreciate itself--its importance--and fails to notice the enormity of its influence. According to The Urantia Book, the family is far from being insignificant; it earns the lone distinction, in fact, of being ". . man's supreme evolutionary acquirement and civilization's only hope of survival." (*943:2) Ironically, on the very institution that is least understood and appreciated rests to a very large extent the solution to the manifold problems that plague the world today. The family and its capacity for growth and change is the ultimate educator in society and finally the universe. Families are the teaching centers of real education and models for all social structures. It is the family from which we learn or don't learn individual responsibility, cooperation, love and caring, fairness, justice, compassion, forgiveness, and grace. It is from the family that we learn how to regard and finally treat our fellow man. As found in The Urantia Book, the family is absolutely essential for revealing the true character of God.
"The relationship of child and parent is fundamental to the essential concept of the Universal Father. ." (*516:3)
Jesus regarded the family so highly, in fact, that "the family occupied the very center of Jesus' philosophy of life--here and hereafter." (*1581:1) Jesus never under-estimated the value of family--he saw family as representative of the highest levels of existence --referring even to the kingdom as a divine family. Jesus said: ". . (the) Father has directed the creation of male and female, and it is the divine will that men and women should find their highest service and consequent joy in the establishment of homes for the reception and training of children, in the creation of whom these parents become copartners with the Makers of heaven and earth." (*1839:5) By what he said and how he lived Jesus elevated the union between man and woman and the subsequent family to a level far exceeding its status of that era and even today's era. He gave meaning to the statement that, "The family is man's greatest purely human achievement. . . " (*939:3)
Families are not only educational institutions for the members that comprise them but also educators of society. Families are essential as carriers of culture and instruments of change. In The Urantia Book it's emphasized how all-important this function is: "Society itself is the aggregated structure of family units. Individuals are very temporary as planetary factors--only families are continuing agencies in social evolution. The family is the channel through which the river of culture and knowledge flows from one generation to another." (*931:2) Family is basic for passing on the cultural torch, giving continuity to social evolutionary patterns. Families are the carriers of society, without which society would stagnate. In The Urantia Book it reads, "Almost everything of lasting value in civilization has its roots in the family." (*765:5)
Dr. Charles Stinnette highlights and summarizes this all-important function of family: "(Family), it is both a conservator and mediator of human value and a prophetic center which translates a cry of distress into a summons for help and change. The family is destroyed from within whenever it ignores either of these mandates. Its function as a center for prophetic change gives meaning and import to its function as the nurturing center of civilization."
Yes, far from being insignificant, the family's responsibility is indispensable. How, then, do we proceed in this vital reconstruction? Family building is at an all time low --it's becoming less and less an attractive venture for people. In their combined book Here's to the Family, Betty and Joel Wells analyze the dilemma this way: "The husband and wife who enter into familyhood--that is, have children--are offered little by way of preparatory education or professional training for what is surely one of the most complex and challenging jobs in the world. Nor are they offered the same sort of support which surrounding institutions used to provide. To get married, stay married, run a household, raise healthy, well-adjusted children to the point of incipient maturity is not the easy, automatic, natural thing it was once supposed to be. In fact, not very many people, when you take the population at large, are able to do it. Yet when they are successful, there's no Nobel or Pulitzer prize awarded; no cover story in Time to celebrate the achievement in the face of odds that grow longer each year."
Parenting, no doubt, is a thankless task today. Family is no longer regarded with unquestioned respect -- no longer considered the pace-setter and upholder of right but, instead, is blamed for everything--blamed for the ills of both the individual and society. For that matter, Aldous Huxley, in Brave New World, forecasted a world where family would be entirely obliterated due to its supposed negative and immoral influence on people. We are understandably apprehensive about entering parenthood any more. Thanks to psychology we've been made aware of the risks. We are conscientious about parenting now in a new way--having been made aware of the damage parents can inflict. We truly want to do the right thing, our intentions are right but we find ourselves so overwhelmed by the constant onslaught of diverse viewpoints on child-rearing that we end up numb by the sheer confusion and ineffective by the inevitable guilt!
To complicate matters further, parental authority is increasingly being undercut today by the intervention of other institutions. We hear today of the rising apathy among parents, that increasingly parents are shirking their responsibility. I believe there are such instances but I also believe strongly that most parents are interested, extremely interested, in their children and if anything, they feel at a loss--they doubt their own competence as parents. I feel parents have to like themselves again and, therefore, like their role. "Parent" has become a four letter word in our society and that has to change. Furthermore, no one is more fitting for the job.
Other institutions only know a portion of the child's over-all needs. It's the parents who must take their rightful place again as the chief experts in the raising of their children. In The Urantia Book we read: ". . .any attempt to shift parental responsibility to state or church will prove suicidal to the welfare and advancement of civilization." (*941:8) Moreover, on a neighboring planet, as a positive example, children are under full control of their parents.
What this means is that today, parents need to retrieve their full responsibility and authority once again, responsibility mainly as teachers. In The Urantia Book we find that teaching and child-rearing are in fact inseparable. Education today, unfortunately, is regarded as only occurring in certain specified places and by certain specified people. Actually, though, learning is no more a consequence of organized education than religion is a consequence of organized religion. Learning is a part of life--it is life, in fact.
Parenting Opportunity
Family is the arena for personal and interpersonal development. Family is a combination of elements that we require to grow. Even Jesus had to experience being both child and parent in family. We read: "No surviving mortal, midwayer, or seraphim may ascend to Paradise, attain the Father, and be mustered into the Corps of the Finality without having passed through that sublime experience of achieving parental relationship to an evolving child of the worlds or some other experience analogous and equivalent thereto. The relationship of child and parent is fundamental to the essential concept of the Universal Father and his universe children.
Therefore does such an experience become indispensable to the experiential training of all ascenders." (*516:3) We need the opportunity to parent, not just for our children's sake but for ours as well. We need the addition that children bring to an intimate association.
It's common in our society to exclude children from our adult lives, to see them as a becoming, a "future," as Maria Montessori puts it, and therefore we segregat
