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.
Quest for Spiritual Culture: An Exploration of the Urantian Paradigm of Spirituality
Quest for Spiritual Culture: An Exploration of the Urantian Paradigm of Spirituality
David Kantor's IC99 Plenary Address University of British Columbia, Vancouver, B.C., Canada
Contents: Exploring the Urantian Paradigm of Spirituality Recovering from the Lucifer Rebellion Mortal Support of Seraphic Ministry (For additional background, see also, "Exactly How do Seraphim Work?")
When we gather together like this, it seems appropriate that we consider the state of our planet and ask what we, as bearers of an epochal revelation, are doing about it. The Urantia Book describes a paradigm of spirituality which is fundamental to the social development of normal worlds. We're going to explore that paradigm this morning. We'll look at how the Lucifer rebellion has retarded its implementation on our world; and we'll look at how the seraphic planetary government is mobilized in support of it. The result should be a very practical understanding of how we each can support this paradigm, and thus participate cooperatively in the transformative tasks of the fifth epoch.
Religionists often view entanglement in the institutional affairs of government, economics, industry and civil culture as detracting from more important personal spiritual pursuits.
Medieval Christianity taught that the authority of the state and all the institutions of this world were an ordained punishment for the sin of Adam. Radical Calvinism took the position that true believers had been mandated by God to control sin by means of civil institutions. Conservative Islam seeks to place social and governing institutions under the control of the clergy.
And while good men and women of faith struggle valiantly throughout the world, trying to serve humanity as best they can, the fact remains that the world is desperately short of compelling visions by which a spiritual transformation of its institutions might even be contemplated.
We live today in a world where we are struggling to keep the basic human institutions of marriage and family intact. It is not surprising then, that we would find great confusion and difficulty in attempting to achieve meaningful personality integration at higher levels of social complexity.
It is helpful to think of "institutions" as co-ordinating mechanisms. In a world of active, creative personalities there need to be means for coordinating their activities so they may be mutually sustaining where possible and, hopefully, not mutually destructive. In today's world, the ways in which we affect each other's activities are changing rapidly. When the rate of change exceeds the rate at which coordinating institutions can adapt and remain effective, a threshold is crossed where social breakdown begins to appear.
As the world continues to flirt with this threshold, the magnitude of the potential difficulties seems overwhelming. Global ecological problems whose solutions will require an unprecedented level of international cooperation loom on the horizon. Fledgling institutions of world government, developed to prevent catastrophic wars between superpowers are finding themselves unable to prevent regional civil wars rooted in ethnic conflict. And throughout the developed world, the breakdown of that most basic and fundamental of all human institutions, the family, continues to accelerate.
There has been great success in building military, economic, and industrial systems, but a failure to advance systems which are inherently social and moral. We have utterly failed to match the astonishing accomplishments of our heads and hands with a comparable development of our hearts.
In Paper 92 we are told that, "Modern man is confronted with the task of making more readjustments of human values in one generation than have been made in two thousand years."
In Paper 99 the revelators describe our time as "psychologically unsettled", characterized by "the economic upheavals, moral crosscurrents, and sociologic rip tides of the cyclonic transitions of a scientific era."
The popular mentality is again filled with apocalyptic fears and expectations.
Historian Oswald Spengler, in his book "The Decline of the West" comments on our tendency to equate cultural crisis with apocalypse; to become so overwhelmed by the magnitude of change taking place that we lose the ability to rationally process it and end up projecting metaphysical meanings onto events we observe in the world around us. Spengler goes on to point out that "crisis" is the normal state of Western Civilization.
You may recall the story about Mahatma Ghandi's return to India after his first visit to England. He was asked by a reporter what he thought of Western civilization and he replied that -- he thought it would be a good idea.
Over the next half century, human society will undergo yet more profound changes. It will experience a radical demographic transformation, be challenged by unforseen effects of ecological neglect, experience fundamental shifts in the global balance of economic and political power, and cope with nearly continuous technological change. These transformations are inevitable -- the forces which compel them are already in place -- but what the outcome will be, no one knows.
It is such a complex system of inter-related factors that no one can reasonably predict its likely state at any point in the future. It is impossible to know whether the twenty-first century will usher in an era of human advancement and global integration, or a period of conflict, environmental degradation and human tragedy on a scale that overshadows anything which has previously occurred -- The planet is literally "quivering on the brink."
Broad social trends, such as rising levels of education, attempts to stabilize an emerging international economy, rapid increases in literacy world-wide, and the growing economic and social liberation of women, are examples of powerful forces with unknown potentials for transformative change. The information revolution with its ability to profoundly affect public opinion, is spreading globally far more quickly than did the industrial revolution. And it is clear that the majority of the social, economic and political effects of this revolution have yet to appear.
The underlying forces which determine all these trends however, are human processes driven by human decisions being made on a daily basis. We may not be able to predict the future, but we certainly are shaping it through the choices we make on a moment by moment basis.
The general consensus of opinion held by individuals who attempt to study these trends and their implications, is that the long-term social and ecological health of our planet will be determined by decisions made in the next 25 years or so -- during the lifetime of virtually every person in this room; each of us will participate in determining the outcome.
Czech President Vaclav Havel has commented that "Nothing short of a new spiritual vision of global dimensions will save human civilization."
Exploring the Urantian Paradigm of Spirituality
Most of us would be in agreement that The Urantia Book provides such a vision. But how do we go about applying the ideas in this book to the problems of our world? How do we get from ink and paper to an advancing civilization ruled by spiritual wisdom? While the revelators have generously provided us with a comprehensive overview of the cosmic context within which the present planetary struggle is taking place, the challenge of effectively applying this information lies before us today.
The Urantia Book describes religion as "the mighty lever which lifts civilization from chaos."
But we are also told that institutional religion "cannot afford inspiration and provide leadership in this impending world-wide social reconstruction." We are told that "Only the real religion of personal spiritual experience can function helpfully and creatively in the present crisis of civilization."
And it is this "real religion of personal spiritual experience" along with The Urantia Book's portrayal of the ideals of cosmic citizenship, which holds such great hope for transforming human institutions. With these concepts, The Urantia Book profiles a paradigm of spirituality unlike that of any existing religion or philosophy in the world today. It links personal spiritual development to meaningful personality integration resulting in the brotherhood of man.
The grand panorama of a personal cosmos is first laid out in the Foreword of The Urantia Book. The revelators make it clear to us that the future of the cosmos involves a discovery and exploration of the new realities which actualize when personalities interact with each other in creative ways.
As the revelation unfolds we are told something about the cosmic purpose of all this personality experience -- preparation for creative participation in the communities of personalities which comprise the mortal corps of the finality, communities of personalities who have experientially, over the long journey to Paradise, discovered, explored, and developed their potentials for working together creatively for the Father's purposes.
We are told about our ascent through the "psychic circles" which involves cosmic socialization and the realization of universe citizenship.
Social integration and spiritual growth are inseperable in the Urantia Book's paradigm of spirituality. In this paradigm, the locus of spirituality is in the relationships between personalities.
This revelation describes relationships between persons, from the Paradise Trinity down to those which we sustain with our family members, as the living realities within which the continuous discovery and exploration of an infinite cosmos takes place.
In Paper 103 a Melchizedek admonishes us to "Remember that in the religion of all ages the experience which is paramount is the feeling regarding moral values and social meanings, not the thinking regarding theologic dogmas or philosophic theories."
Just as information about the material world makes impressions on the conscious mind through the eyes and the ears during the process of looking and listening, so do spiritual values make their impressions on the superconscious mind during the process of reflective personality interaction.
In a loving, caring, "authentic" exchange with another personality the superconscious functions of mind are mobilized in a state of dynamic receptivity, open to the discovery of divine values which the immediate moment holds as potentials.
Imagine for a moment that you are engaged with another person in an effort to solve a problem. You're sincerely seeking the best possible outcome. As you engage in this discussion, you try to do your best thinking; you simultaneously attempt to be conscious of the moral and ethical values in the situation.
You try to phrase your communication in a caring and loving manner. The interaction is free from any effort to psychologically or emotionally manipulate the other. As you communicate you are trying to remain "conscious of consciousness" -- you've mobilized your best resources and while applying them you are still actively evaluating -- seeking to discern even higher values.
You may even attain a level of involvement where you actively seek to bring an understanding of the Father's will into the interaction -- you're sharing the inner life with God as you participate in this relationship.
This experience in which the personality engages in a choice-making dance with the meanings and values of the cosmos, is the living process by which we open ourselves up to spiritual guidance.
The Midwayers comment that, "Every time man makes a reflective moral choice he immediately experiences a new divine invasion of his soul."
This living process of relationship is where the fruits of the spirit appear. It is where we apply the higher levels of the golden rule. It is where we implement Jesus' great commandment. It is where Jesus' brotherhood of the kingdom is experientially discovered.
This is the paradigm of spirituality which the apostles failed to grasp!
And I ask today, "Do we get it?" Have we really gained any more understanding than the Apostles had regarding the profound implications of Jesus' teachings about the kingdom of heaven?
In Paper 170 the Midwayers comment that "...to his apostles Jesus always taught the kingdom as embracing man's personal experience in relation to his fellows on earth and to the Father in heaven." "The kingdom of heaven," said Jesus, "is a spiritual relationship between God and man."
Given this paradigm of spirituality, and the Apostle's difficulty in grasping it, appreciate the remembrance supper.
This sacrament which Jesus initiated has the potential for invoking a social context in which it is possible to experientially discover that which he was unsuccessful in communicating to his followers.
The remembrance supper is an intimate social activity. Through the employment of this sacrament we are encouraged to attempt to become conscious of our personal relationship with the Father as well as our relationships with our fellows, and to merge these into an experiential wholeness catalyzed by a shared appreciation of the Master's life.
Said the Master on the occassion of that first remembrance, "Every soul who attains the realization of this united nature of God and man shall live forever. And this bread of life which I give to all who will receive is my own living and combined nature. The Father in the Son and the Son one with the Father--that is my life-giving revelation to the world and my saving gift to all nations."
In the context of the remembrance supper our souls can experientially feel the spiritual state of personality integration which The Urantia Book indicates needs to be actualized as a cultural reality on a broad scale.
A Melchizedek refers to the remembrance supper as "... the practice of the presence of God which eventuates in the emergence of the brotherhood of man."
The Midwayers comment that by establishing this sacrament, "the Master sought to set man's reborn soul free upon the joyous wings of a new and living spiritual liberty."
This "religion of personal spiritual experience," the Urantian paradigm of spirituality, is creative participation in a progressive culture of integrated mortal-divine personality association. It contains an ideal of daily living in which every single encounter with another person is an opportunity to participate directly in the spiritual transformation of the world.
Recovering from the Lucifer Rebellion
Once we begin to appreciate the critical importance of the relationship between mortal personality and the personality of the universal Father, we can more fully appreciate how the Lucifer rebellion has affected human institutions.
Item number one in the Lucifer manifesto was a denial of the reality of the universal Father. And even today, tens of thousands of years later, there is still confusion in the world regarding whether or not this essential relationship with the Father is real, or merely a conceptual illusion.
The long-term repercussions of failing to establish a spiritual basis for social evolution may be seen when we compare the state of our institutions with those described for a normal world in a post-Adamic epoch. Failure to establish a relationship with the Father significantly reduces an individual's chances of perceiving and implementing values which transcend self-interests. And it is from such an impoverished set of values that many of our world's institutions derive their character.
Recovery from the Lucifer rebellion requires elevation of the values by which the people of our world conduct their affairs. On the level of planetary institutions and culture, the realization of full recovery is limited only by individual free-will decision making processes which choose and actualize values within the cultural milieu on a moment-by-moment basis. It's the ultimate democracy and we cast a vote each time we make a choice of values which affect a human interaction.
The trial of Timothy McVey for the Oklahoma City bombing may have settled his legal status, but the task of repairing the damage he did - emotionally, psychologically, socially, spiritually - will continue to challenge the affected individuals and community for many years to come. And so it is likely to be with the recovery from the Lucifer rebellion.
We can get an idea of how the universe authorities are dealing with this situation by observing the focus of the last three epochal revelations. Each of them has represented an attempt to re-establish a spiritual foundation on the planet from which cosmic citizenship might develop.
Machiventa Melchizedek dealt with the very basic dynamics of the relationship with God - its faith-grasp by the mortal mind.
Jesus continued the process with a revelation of the nature of the Father's personality and his love for each individual. Each of these revelations aimed at restoring the integrity of this underlying relationship between the individual and God. Jesus, with his teachings about the kingdom, also laid the groundwork for a fuller appreciation of the interpersonal nature of reality.
The Urantia Book furthers this process with its revelation that this emerging network of spiritualizing personality relationships is a vital part of the living cosmos.
The primary task of the fifth epoch seems clearly laid out before us -- fostering the development in our world of a cosmic foundation of spiritualized personality relationships. This is the essential infrastructure which must be in place before a meaningful spiritual culture can evolve.
Upon such a foundation, men and women will more easily discover those higher values of universe socialization and cosmic citizenship by which our institutions might truly be transformed.
Mortal Support of Seraphic Ministry
There are indications in the book that the number of seraphim devoted to this task is enormous. I suspect that almost everyone in this room, at one time or another, has felt a deep desire to assist our unseen friends in some small way in their task of planetary enlightenment, to support the plans they no doubt have implemented relative to this revelation.
In attempting to get a useful idea of what cooperation with the revelators and their seraphic associates involves, we can study the way in which seraphic involvement in human affairs is described in The Urantia Book. With that knowledge it should be relatively easy for us to recognize what we need to do to support and reinforce their efforts. If we could accomplish this and foster the growth of a readership in which each individual is actively seeking cooperative engagement with the program being implemented by the planetary government, we might be able to do a great deal in terms of helping "apply spiritual pressure from above" to the problems of our day.
So how do the seraphim work?
They are "mind stimulators," continually seeking to promote circle-making decisions in the mortal mind. They "operate from the outside inward, working through the social, ethical and moral environment of human beings." This network of spiritualizing interpersonal relationships is real. It forms a morontia environment in which the seraphim are able to minister to participating minds and souls.
In Paper 196 we're reminded that, "The human mind does not create real values; human experience does not yield universe insight. Concerning insight, the recognition of moral values and the discernment of spiritual meanings, all that the human mind can do is to discover, recognize, interpret, and choose."
It is the Seraphim who make spiritual values "visible" to the superconscious, as it functions in the social, ethical and moral environment of interpersonal communion.
In The Urantia Book we are encouraged to pray for values; we are told such praying indicates that religion "has evolved to that level where the human mind recognizes the reality of beneficent powers or beings who are able to enhance social values and to augment moral ideals..."
From the ministry of the Mighty Primary Supernaphim who facilitate the relationships between the diverse residents of Paradise, to the Primary Seconaphim who facilitate relationships between the Ancients of Days, the Trinity and the Creator Sons, on down to the Home Seraphim who function within the relationships between your family members, the ministry of the Infinite Spirit is continuously fostering the value-potentials inherent in personality associations.
These relationships -- our first living connections with the infinite cosmos -- are fragile, tenuous affairs which flicker back and forth from reality to unreality in accordance with the quality of values being implemented in any given interaction. This is the arena in which the seraphim labor to reinforce the faintest flickers of faith, to strengthen newly emerging souls and immediately begin integrating them with the culture of the spiritual cosmos.
At a conference like this we can actually feel this process taking place -- we feel spiritually invigorated and challenged to be our best in our friendships. New meanings and values appear in our relationships with each other on a daily, if not hourly, basis.
Consider for a moment some of the angelic orders which serve in this personal universe:
The Interpreters of Cosmic Citizenship
The Union of Souls
The Spirits of Brotherhood
The Ethical Sensitizers
The Social Architects
The Heart of Counsel
The Satisfaction of Service
The Quickeners of Morality
-- the list goes on and on. Just contemplating these names gives us a glimpse into the personal nature of the spiritual cosmos. This entire ministry of the angelic orders is focused on the spiritual enhancement of relationships between personalities.
The Master Seraphim of Planetary Supervision foster the development of human institutions by making higher values available to the mortals who participate in the work of those institutions. These seraphim minister within social groups -- the angels of the churches, the angels of the races, the angels of progress, the home seraphim. The angels of enlightenment are occupied, not only with the mental and moral training of individuals, but of small groups -- families, groups, schools, communities -- virtually any association of mortals persisting over some period of time seems to provide a context for seraphic ministry.
How do we support their work? Six quick action-points:
1. First and foremost is our personal relationship with the Father. The secret of Jesus' unparalleled religious life was his consciousness of the presence of God; and he attained it by intelligent prayer and sincere worship--unbroken communion with God. God needs to become an integral part of all our processes.
2. We support seraphic efforts by cultivating a sensitivity to the divine values they attempt to bring to our attention.
3. We support their work by courageously choosing those values to shape our relationships with others -- "by decisions, by more decisions, and by more decisions."
4. We support seraphic services when we reinforce the higher value-choices we recognize being made by our fellows -- stabilizing and affirming existing values where appropriate; recognizing and reinforcing religious living in others.
5. We lay the groundwork for enhanced seraphic action when we provide spiritually useful information. Get The Urantia Book spread around the planet. Remember the parable of the sower. Jesus said that this parable was a hint as to what messengers of the kingdom might expect in their ministry from generation to generation as time passed. Don't assume that we'll always have the remarkable global transportation and communication infrastructure which we enjoy today. Maximize all available opportunities and resources for the spread of the revelation. Don't wait for things to happen -- make them happen.
6. Be involved; participate creatively in human associations. Rededicate yourself to service in your marriage and your family, your work community and your study group. The cultural icon of the monastic saint living in contemplative bliss aloof from the cares of less enlightened folk is no longer useful. Mother Theresa, Dag Hammersjold, Vaclav Havel, countless men and women with high ideals, working in the inner city, in classrooms, in churches, struggling to revitalize our institutions -- these are the new icons of the applied spirituality of the fifth epoch. The benign virus of love is not going to invade the sentimental emotion stream of humanity unless we're out there helping to make the personality connections necessary for its transmission.
By dedicating ourselves to such a program, by choosing the highest values we can recognize in any given situation, we can serve as conduits through which the higher values of the spiritual world may be passed to the mortal world and incorporated into planetary institutions.
"True religion," a Melchizedek tells us, "is the devotion of the self to the service of meaningful and supreme values."
This vision is ennobling. Your family, the local school board on which you serve, your kid's soccer team, the youth group at your church, the working group at your office -- When you realize that these are all arenas in which the seraphim are laboring to achieve a spiritual transformation, the most commonplace tasks of daily life take on cosmic significance and become worthy of our best efforts. This is how the religion of personal spiritual experience can become "the mighty lever which lifts civilization from chaos."
Conclusion
In closing, I would like to ask you to take a deep breath, and take a moment to look around you. Impress upon your mind the image of this beautiful room and the hundreds of readers sitting around you. Recall the moments of worship, insight and love which you have experienced here -- impress these realities into your memory.
And as you serve in the years to come, when you run into difficulty or feel overwhelmed by circumstances, reflect back on this moment, a time in which you sat in assembly with a gathering of universe conscious citizens of Urantia. In your times of challenge, rest assured that many of these individuals are valiantly serving the Father's purposes in their own corners of the world, in their own sets of challenging circumstances.
Look ahead as well, to a reunion on the mansion worlds, where we can reminisce about the Urantia adventure, deepen our friendships, and perhaps be launched on the universe career in the company of cherished friends from the mortal adventure.
And as you leave here today, and see your fellows streaming out of the doors of this auditorium, appreciate the fact that they are on their way to Africa, Asia, the Pacific; to Europe, to North and South America, carrying a heightened understanding of the kingdom of heaven to be planted in the families and human associations of our world.
May God richly bless each and every one of you with unlimited opportunities to participate uin the spiritual transformation of our world.
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.
The Second Mile: The Challenge, The Message, The Way
By Dorothy J. Elder
The Challenge
What unifies us today is our awareness that the dawn of a new and enlightened spiritual era on Urantia is here, and we have enlisted as pilgrims of its progress. Just as the light of dawn disseminates across the horizon on a world of space, so must the dawn of a new spiritual era be disseminated across the horizon until it encompasses the whole of humankind.
Evolution and revelation are partners in this process. Revelation is evolutionary, and its mission is to sort and censor the successive religions of evolution. But if it is to exalt and upstep religion then these upsteppings of revelation must not be too far removed from the thought and reactions of the age in which they are presented. Thus must and does revelation always keep in touch with evolution. Always must the religion of revelation be limited by man’s capacity of receptivity. (1007)
Herein lies the paradox:
The nature and content of this sweeping Fifth Epochal Revelation seems to contradict the statement on page 1007 regarding the progression of revelational upstepping.
The key word here is sweeping. The question is not why did we receive the revelation, buy why such an extraordinary one? It is clear to all of us why we received it. On our historically beleaguered and quarantined planet, science is rapidly advancing, evolutionary religion is stalled, and man’s attempt at coordinating these two domains into a logical philosophy has failed. Revelation is needed to illuminate evolutionary religion and to aid man in constructing a new and logical philosophy whereby he can arrive at an understanding of his sure and settled place in the universe.
But why is The Urantia Book so revealing in its extent of universal truth? Why is it "out of step" in its upstepping? I believe that modern Agondonter man has been given a unique challenge, and it’s not what you’re thinking - live The Urantia Book teachings in our lives, disseminate the book - it’s much more than that.
Let’s go back for a moment to the Bestowal Commission. Remember what Immanuel said to Michael in the final words of the bestowal charge:
"Your great mission is to reveal God to man, and "....exhibit in your one short life in the flesh, as it has never before been seen in all Nebadon, the transcendent possibilities attainable by God-knowing humans during the short career of mortal existence; and make a new and illuminating interpretation of man and the vicissitudes of his planetary life to all superhuman intelligences of all Nebadon, and for all time."(1328)
On the morning of April 7, AD 30, two thousand years ago, as he stood before Pilate, Jesus did just that.
He raised us all up in the eyes of his universe. He demonstrated that man on a backward planet could champion all his vicissitudes. He validated for eternity the Father’s ascension plan. He exhibited once and for all, that faith-children of the realms are undauntable. His life exemplified that all of humanity’s transcendent possibilities are attainable when man goes in partnership with God. Two thousand years later, The Urantia Book is our wake-up call to that partnership.
And, it is Jesus’ illumination of man’s maximum human potential that beckons us to our task. We are now in partnership with God in a unique and unprecedented plan for the spiritual and social reconstruction of the planet. It’s the biggest deal ever made, and we need a universe perspective to understand our partnership role.
Look at the missions of the divine sons on an average plant. The great social achievement of the Planetary Prince Age is the emergence of family life. Next, the culminating development of the following era, the Adamic Age, is universal interest in true philosophy, and the crowning achievement of this age is Social Brotherhood. Then, with brotherhood flourishing, the Magisterial Avonal Sons arrive to begin their work of spiritual uplift. Anywhere from 25 to 50 thousand years they work to bring the planet to its highest ethical standard and to a fullness of a great spiritual awakening. And when the planet is ripe for spiritualization, a Bestowal Son arrives to demonstrate "the new and living way." (Paper 52)
The established plan is always social brotherhood first; and then comes the spiritualization of humanity. On our world the plan fell into disarray and modern man is now floundering in his predicament of intellectual progress hindered by spiritual stagnation. So in our case, we are going to have to do it the other way around. On Urantia it is the upstepping of the spiritualization of humanity which will lead us to the next required evolutionary goal which is universal social brotherhood.
That’s the purpose of our task.
The challenge, from on high, is that this tremendous task has been given to Agondonters. Can we, the early receivers of the Urantia Revelation, collectively in the next century and progressively during the next millennium, harness our potential and successfully broadcast the new teachings for the advancement of all evolutionary religions and for the spiritual and cultural enlightenment of all mankind? Will we be the men and women who will presage the eventual flowering of a new and universal philosophy on earth? That is not to say we are to become philosophers. Our role is to be the teachers of expanded truth. "Religion needs new teachers who will dare to depend solely on Jesus and his incomparable teachings."
The quickest way to realize the brotherhood of man on Urantia is to effect the spiritual transformation of present-day humanity.(597)
"Urantia is now quivering on the very brink of one of its most amazing and enthralling epochs of social readjustments, moral quickening and spiritual enlightenment. And if Christianity continues to neglect its mission, then the spiritual renaissance will await the coming of these new teachers of Jesus’ religion. And these souls will quickly supply the leadership and inspiration for the social, moral, economic and political reorganization of the world."(2082)
We’re also told that this new and oncoming social order will not settle down for a millennium, and that these progressing changes in the upstepping of social relations can result in lasting brotherhood only by the ministry of religion. (1086)
In the drama which is about to unfold, the cast of characters does not include superhuman personalities. Thousands of lead parts have been handed out, freely given to any outstretched hand. And, with confidence from unseen directors, we have been given blank scripts.
Dissemination plans were not part of the revelation. It’s up to us to chart a wise course.
Let us start out with the understanding that in the modern era we must be the evangels of new and advanced spiritual truth which will pave the way to the universal acceptance of the golden rule. Regarding the future, we can’t revive primitive Christianity, but we can baptize the world with a new revelation of Jesus’ life and illuminate mankind with the spiritual truths of his gospel.
We are told that it is not the first mile of compulsion, duty or convention that will transform man and his world, but rather the second mile of free service and liberty-loving devotion that betokens the Jesusonian reaching forth to grasp his brother in love and guide him toward the higher and divine goal of mortal existence.
The Message
In delivering his Epochal Sermon, Jesus concluded by stating: "I declare to you that I have come to proclaim spiritual liberty, teach eternal truth and foster living faith." On that day he inaugurated the final, spiritual phase of his gospel: Divine Sonship, Spiritual Liberty, Eternal Salvation.
Teachers of expanded truth, with leadership and inspiration, are called to carry forward the restatement of this triune message of Jesus with new meaning and power.
In preparation, we would do well to review Immanuel’s Bestowal charge to Michael:(1328.5)
"Function largely as a teacher; first, give attention to the liberation and inspiration of man’s spiritual nature; next, illuminate the human intellect; heal the souls of men, emancipate their minds from age old fears; set rebellion segregated man spiritually free."
These particular words of counsel should be taken to heart by the teachers of advancing spiritual truth. We are to so conduct ourselves that the effect we have will be to illuminate, liberate, and inspire all those we come in contact with.
The Way
"...with leadership and inspiration..."(2082)
We know that when religious groups form, that act of formalizing often destroys the very values for the promotion of which the group was organized. This can be significantly minimized if the religionist remains socially fragrant. A group of socially fragrant religionists working together can illuminate their objectives so long as their leadership is motivated by unselfish and loving social service.
Teachers/leaders need to consider the words of advice on page 1089: "Transition Difficulties." It points out that, for man, the difficulty is in forsaking the religions of fear without immediately grasping the revelatory religion of love. For the world, the difficulty lies in the confusion which presently exists as Urantia struggles with its many contending philosophies of religion.
The prerequisite for going forward is to start out with wise leadership, consisting of inspired and socially fragrant religionists, who understand that the way forward requires character in the face of difficulty.
These words of Jesus, issued to his apostles, must be our charge:
"Your mission to the world is founded on the fact that I lived a God-revealing life among you; the truth that you and all other men are the sons of God; and it shall consist in the life which you live among men, the actual and living experience of loving men and serving them, even as I have loved and served you." (2043)
"Go preach this salvation of sonship with God; remember that salvation is a free gift and those who have willingly received this gift will immediately show forth the fruits of the spirit in their loving service to their fellows.(2054)
With the foregoing in place, the way is truly simple:
Know the Message: Teach the new spiritual brotherhood of Jesus:
Divine Sonship Spiritual Liberty Eternal Salvation
Know the Goal: Planetary Social Brotherhood
Do it with spiritual fragrance, as we pass by; show forth the fruits of the spirit Do it with inspired leadership
Armed with the message and nourished by the fruits of the spirit for the way ahead, let us take up the challenge and go forward as true soldiers of the circles towards the goal of a spiritually inspired, socially transformed human society where man loves his brother and calls a loving God his Father.
The Inner Conversation: Unbroken Communion With God
Author: Marvin Gawryn, Boulder, Colorado
The Urantia Book asserts that the heart of religion is a living relationship with God. Such communion must not be limited to religious services or peak experiences. It should be habitual, an ongoing moment-to-moment process of inner sharing. One of the revelation's most startling pronouncements is that such Father-child communion can be constant. Continuous communion is attainable. Indeed, it is a methodological key without equal, a "secret" of great spiritual leverage.
"The secret of his [Jesus'] unparalleled religious life was this consciousness of the presence of God; and he attained it by intelligent prayer and sincere worship —unbroken communion with God—. . ." (*2089:1)
"... the divine bestowals may flow to the hearts and souls of those who thus remember to maintain unbroken communion with their Maker through sincere prayer and true worship." (*2066:1)
The method is remarkably straightforward. While it takes persistent effort to form the habit, it involves simply an ongoing conversation, an internal dialogue with the Father. In every situation we can "talk" continuously, inwardly, with the very best listener. And we in turn can listen — pause to be attentive to the Father's constant communication to us, his nourishing love and wise guidance. When we are conversing with God, it is easy to remember that he is actually present.
One of the most effective proponents of the spiritual value of habitual inner conversation was Brother Lawrence, a Carmelite monk living in France in the late 1600's. A little volume of his thoughts, The Practice of the Presence of God, has become a devotional classic. The book's preface comments, "No conceited scholar was Brother Lawrence; theological and doctrinal debates bored him, if he noticed them at all. His one desire was for communion with God."
Brother Lawrence suggested "that we might accustom ourselves to a continual conversation with Him, with freedom and in simplicity. That we need only to recognize God intimately present with us, to address ourselves to Him at every moment." He was adamant about the remarkable power of the method. "There is not in the world a kind of life more sweet and delightful than that of a continual conversation with God. Those only can comprehend it who practice and experience it. Were I a preacher, I should, above all other things preach the practice of the presence of God; and were I a director, I should advise all the world to do it, so necessary do I think it, and so easy, too."
Brother Lawrence was quite correct in placing such singular emphasis on this practice of "conversing" with God. The Urantia Book indicates that the doing of the Father's will is synonymous with such inner communion.
"The doing of the will of God is nothing more or less than an exhibition of creature willingness to share the inner life with God. . ." (*1221:3)
The more we fellowship with the Father, the more our lives can reflect his will. We grow God-like through such constant inner contact.
"Sooner or later we all become aware that all creature growth is proportional to Father identification." (*1174:8)
Perhaps we can best accomplish Father identification — doing God's will — through the communion of inner sharing. Unbroken communion is a habit. It takes persistent effort at first to develop it, but eventually it becomes automatic and relatively effortless.
Brother Lawrence observes, "In order to form a habit of conversing with God continually, and referring all we do to Him, we must first apply to Him with some diligence; but after a little care we should find His love inwardly excites us to it without any difficulty . . . We should not wonder if, in the beginning, we often failed in our endeavors, but at last we should gain a habit, which will naturally produce its acts in us, without our care, and to our exceeding great delight . . . Thus, by rising after my falls, and by frequently renewed acts of faith and love, I am come to a state wherein it would be as difficult for me not to think of God as it was at first to accustom myself to it."
This is good news. While we may have to work at developing an inner conversation with the Father, eventually it flows effortlessly, affording us great joy and comfort in the press of life.
Rodan observes, "These practices are difficult and time-consuming at first, but when they become habitual, they are at once restful and timesaving. The more complex society becomes, and the more the lures of civilization multiply, the more urgent will become the necessity for God-knowing individuals to form such protective habitual practices designed to conserve and augment their spiritual energies." (*1777:4)
Perhaps Rodan and Brother Lawrence would agree that living in constant communion with God is the paramount spiritual habit. While it can be habitual, inner conversation with God is varied, creative, and ever-experimental. If mortals can communicate in a thousand and one ways, then the shadings of inner dialogue possible between God and man must be well-nigh infinite. Prayer, worship, thanksgiving, reflection, adoration, inspiration, guidance, contemplation, support, and clarification are but a few of the communication paths which wind their way through the vast inner regions of companionshipwith God.
Brother Lawrence describes the options with such sweetness. "God requires no great matters of us: a little remembrance of Him from time to time; a little adoration; sometimes to pray for His grace, sometimes to offer Him your sufferings, and sometimes to return Him thanks for the favors He has given you, and still gives you, in the midst of your troubles, and to console yourself with Him the oftenest you can. Lift up your heart to Him, sometimes even at your meals, and when you are in company; the least little remembrance will always be acceptable to Him. You need not cry very loud; He is nearer to us than we are aware of ... Accustom yourself, then, by degrees thus to worship Him, to beg His grace, to offer Him your heart from time to time in the midst of your business, even every moment, if you can."
The most important step in developing the habit of unbroken communion is to begin, and begin often. Start expressing yourself inwardly at every opportunity. You will forget repeatedly; but each time you recollect, plunge in again. Speak simply, as a child. Ask questions and listen inwardly for response. Share the events of your life with the Father, from the large and pressing questions and challenging relationships, to the small happenings of the day. Pause; allow him to show you his view of them.When you are alone, it is often helpful, at first, to talk out loud to God; it aids in developing the mental focus necessary for effective inner dialogue. Practice maintaining the inner conversation while in the midst of outer activities, and even during conversations with others. Life activities and relationships take on a new shine, a value lustre, when you share them inwardly in unfolding friendship with the Father.
The URANTIA Book is clear in stressing the priority of developing our inner relationship with God. "I cannot but observe that so many of you spend so much time and thought on mere trifles of living, while you almost wholly overlook the more essential realities of everlasting import, those very accomplishments which are concerned with the development of a more harmonious working agreement between you and your Adjusters. The great goal of human existence is to attune to the divinity of the indwelling Adjuster. . ." (*1206:3)"
The great challenge to modern man is to achieve better communication with the divine Monitor that dwells within the human mind." (*2097:2)
Brother Lawrence, in his humble, human way, utters the same call. "Pray remember what I have recommended to you, which is, to think often on God, by day, by night, in your business, and even in your diversions. He is always near you and with you; leave Him not alone.You would think it rude to leave a friend alone who came to visit you; why, then, must God be neglected? Do not, then, forget Him, but think on Him often, adore Him continually, live and die with Him; this the glorious employment of a child of God. In a word, this is our profession; if we do not know it, we must learn it."
All thinking persons ask similar basic questions about themselves: who they are, where they came from, why they are here, why they have difficulties and problems, and where they are going ? Whatever answers they receive reflect the religion and cosmology of the day, and raise new questions about who or what is God, how they relate to God, and how they relate to the universe. The most-asked questions fall into three major clusters.
The first cluster contains questions having to do with Deity and the cosmos. They seek to know of first causes, divine purposes, and ultimate destinies. They inquire as to the reality of Deity, the nature of God, the purpose of creation, and the role and function of mankind in the universe. They delve into the proper relationships between mankind and God, and mankind and the universe. They explore mankind's future in the cosmos. We may call these "Questions about Deity, Mankind and the Cosmos."
The second cluster has to do with the individual self and relationships with others. Once one grasps the idea of "self" and "other," one becomes self-conscious. This raises many questions about identity: who I am, why I am here, and the purpose of my life. Also about proper relationships with my family, society and Deity. And about the future of one's self and one's family, what happens when I die, etc. We may call these "Questions about Self."
The third cluster has to do with the general human condition, and reflects a desire to know why unpleasant things happen to them and others. These questions probe the source, nature and function of all forms of evil: sin, injury, disease, poverty, injustice, war, death, etc. They seek ways to prevent these things from occurring, to avoid them when they occur, and to remedy (suppress or cure) them after they occur. We may call these "Questions about Evil and its Consequences."
Some questions overlap two or more clusters; however, the best way to consider any specific question is to explore the common threads which hold the cluster together and then add that which is necessary 'co answer the particular question.
Religion, science and philosophy have contributed useful answers to many specific questions over the years; but seldom are they universal or final. As more and more becomes known about the universe, about ourselves, and even about God, these answers change or become less satisfactory.
Whether or not The URANTIA Book* is a new and epochal revelation, it certainly provides new and useful paradigms against which philosophers and theologians alike can project new answers to old questions. It adds to the richness of answers provided through the Bible. This paper proposes "answers" to the world's most-asked questions in accordance with the teachings of The URANTIA Book and the Bible.
I. CLUSTER ONE: QUESTIONS ABOUT DEITY, MANKIND AND THE COSMOS
A. IS THERE SUCH THING AS DEITY? IF SO, WHAT IS IT?
Man has long believed in a power higher than himself. This power is personalized as God. But personalization, itself, is a limitation. It omits the non-personal, pre-personal, sub-personal, super-personal, post-personal, etc. It is useful to find a word more all-inclusive than "God" to call this higher power. Such a word is "Deity." Deity is both all-inclusive and flexible: it contracts or expands to encompass the entire spectrum of quantities, qualities and values which one may ascribe to the "higher powers." People can agree that Deity exists without agreeing as to its characteristics.
Deity is used here in its broadest sense. Deity includes all those characteristics, both personal and impersonal, attributed to a higher power, regardless of name. Further definition is unnecessary.
The cosmos is "the universe considered as a harmonious and orderly system." Divinity is that unifying and co-ordinating quality which is characteristic of Deity which converts the universe into the cosmos. Divinity is seen as perfection, as completeness, as unity and as harmony between the creator and the created. Mankind glimpses divinity as justice, power and sovereignty, as love, mercy and ministry, and as truth, beauty and goodness. That which has the qualities of divinity is said to be divine. Deity is the source of all that is divine.
Deity is not a synonym for God. "God," as used here, focuses upon the Personal aspects of Deity, and upon the ability of mankind to relate to Deity in any fashion. See Part I.B. below. 1. DO SCIENCE AND PHILOSOPHY CONFLICT WITH RELIGION? SCIENCE AND DEITY
Science is systematized knowledge derived from observation, study and experimentation. It is concerned with facts provable by systematic observation under established principles. By its nature it is limited to the material realm, and has no disciplines for the spiritual or supernatural realms.
Deity can be postulated by science both as an a Priori force and a first cause, but cannot be confirmed by science because the phenomenon cannot be quantified, qualified, reproduced, duplicated, measured or otherwise proved by scientific methodology. Deity is not a mathematical equation, a chemical formula or a physical law. Science is concerned only with matter, energy and life, and is limited by time and space. Science may trace the universe back to the "big bang" (the beginning of time), but it has no method of determining its cause, where the "banged" matter came from, how the laws governing the behavior of matter in time and space were devised, or why the whole thing happened in the first place. Even scientists recognize that there are realities beyond the province of science. For example, science understands much about the brain, an electro-chemical organism, but it cannot explain mind. It understands paint and color, but not art.
Many scientists accept a theory that Deity exists as a master planner, a first cause, and an over controller;; but they cannot prove it. It remains for philosophy and religion to prove the actuality of any truth or reality beyond the physical universe as revealed, or to be revealed, by the observations and laws of science; to confirm or deny the existence of Deity.
2. PHILOSOPHY AND DEITY
Philosophy is the love of wisdom: it seeks knowledge about all things from all sources. Unlike science it includes disciplines for theology, metaphysics, etc. It can reach conclusions sustained by logic without formal scientific proof. The philosopher looks to both reason and information to support his conclusions. Many philosophers postulate, out of pure reason, that there must have been a reality before the beginning of time and space; that there must have been a first cause of everything material; and that nothing could exist--even time and space themselves--without some primal act of mindful creating. This produces a concept of Deity.
When the philosopher ponders the sheer orderliness and harmony of the universe as revealed by science, he reasons that superlative qualities of mind and vast quantities of power were necessary to create such a harmonious entity, and he attributes these to Deity. The unique characteristics and circumstances of the cosmos lead many philosophers to conclude that the material universe, with mankind in it, must have been mindfully created for a specific cosmic purpose. Logic, alone, does not reveal the function and objectives of creation; but mankind is seen as a significant clue to the puzzle, and Deity as its source. Philosophy recognizes realities outside the province of science. The fact that science has not confirmed a proposition does not deter philosophy from recognizing its accuracy. Philosophers consider input from religion, and find some proposals of religionists as to the function and objectives of creation to be supported by logic. Even without the testimony of religionists, it is highly probable that most philosophers would conclude that there must be some form of Deity.
3. RELIGION AND DEITY -- WHAT IS RELIGION?
"Religion is the revelation to man of his divine and eternal destiny...a purely personal and spiritual experience..." (2075:333/4), "the relation of man to God." (1421:6-7) As used here, religion means the general subject of man's relationship to God. A religion is a social organization of people holding similar ideas about their relationship with God. (See Part I.E) A religionist is one who believes that there is a God and that he or she enjoys a personal relationship with God.
The religionist looks to his own personal experiences to verify the existence of Deity: personal contacts with the supernatural which are as real to him as experiences with the natural. He has "felt" a reality that defies all scientific explanation. He knows of realities which science cannot confirm, quantify or qualify; for example: love, beauty, mercy, justice. His experiences are therefore seen as revelations of something greater than his material environment. Millions of religionists, over many centuries, claim to have come into intimate, intelligent, loving and meaningful contact with a power higher than self, and to have experienced modes, forms and degrees of revelation which they attribute to a source and power other than natural: to Deity. Unless they all are mistaken or lying, there is a reality we may call Deity. See also Part I.B,, below.
On the other side of the ledger, the content often differs from one revelation to another. Recorded traditions of each religion reflect truths revealed to its leaders, yet each record contains some things which differ in content from all others. Assuming that Deity must be consistent and revelation perfect, these apparent conflicts are cited as reasons to discount the existence of Deity. This makes about as much sense as saying that because one day is revealed as being sunny in California and as being rainy in Chicago, the day did not exist.
This argument that revelation must be consistent overlooks the limitations on revelation. Excessive revelation would destroy free will. Most religious experiences are a one-on-one confirmation only that the individual has come into personal contact with Deity. There are more ways than one to contact Deity. It is a mistake to assume that, because a person has found Deity under one set of circumstances, one has found the exclusive path. Revelation is always incomplete and partial, as God seldom reveals more than is needed or more than the human mind can absorb. Instead of magnifying the differences let us focus on the commonalties: in every instance, these countless personal experiences can be seen as successful efforts of Deity to confirm to mankind its existence.
At times, revelation is intended for many. These, too, suffer from human misunderstanding and misapplication. For example, the revelation of God to man by Jesus Christ was so advanced and extensive that it may be called "epochal." The full import of that revelation has not yet been fully understood or absorbed. All of these revelations point the religionist to the conclusion that some sort of Deity exists.
It is sometimes proposed that science and religion conflict with each other, but this is not really possible. Both disciplines were made by the same Creator as part of the same cosmos, therefore they must harmonize together. At times some science appears to conflict with some theology to some people. When a scientific fact is supported by ample evidence, it is the differing theological belief which is suspect. Science offers no evidence that Deity does NOT exist. What is Deity like? Both logic and revelation provide a long list of characteristics of a superlative nature attributable to Deity. They are classic. You are welcome to provide a list of your own.
B: WHO, OR WHAT, IS GOD? DOES GOD REALLY EXIST?
It is assumed that everyone knows who, or what, is God. God is GOD and, like the President of the United States, needs no further introduction. This assumption is incorrect, and leads to much confusion. "God" is a characteristic, a description, a title, and not a common name. There is only one commonly-accepted President at a time; but there is no common acceptance of who, or what, God "is."
Relatively few people have the same mental image of God. They see different names for God, different characteristics of God, and different "do's" and "don'ts" of what God desires of them. For example, note the differences in the identity of God. Some say there is one God and his name is Allah; others say there is one God and His name is E1, or Father; others say there is one God of three persons, or a sevenfold God; some see Jesus as God, or as the Son of God, or a great prophet; etc. Every different religion and sect sees God in a separate light.
In order to avoid seeing God as a theological prescription written by one religion or sect, let us look at God as a generic term. In this manner we can get the full benefit from discussing God without concern about names, doctrine, etc. There is a simple, generic definition of God with which everyone agrees: "God" is Deity personified.
As used here, "God" is a person, and means "that part of Deity with which one may have a personal relationship." "God" does not refer to any particular manifestation of Deity, such as Yahweh, Allah, Krishna, Jesus, Father, etc. You may feel free to substitute any name of God as you see fit. It is only by freeing ourselves from any hassle over the correct name or attributes of God that we can proceed with an unemotional treatment of many meaningful issues. Now, viewing God as a personification of Deity, does God really exist? This is another way of saying: is there really a component of Deity with which men and women can have a personal relationship?
Since we have defined God as a component (all or part) of Deity, if there is no Deity, there is no God. In Part I.A, above, we said that there is, in truth and reality, such a thing as Deity. Those who disagree and hold that there is no Deity are called "atheists." If the atheists are correct, there is no Deity, therefore nothing with which to have a personal relationship; and, ipso facto, no God.
Logically, it is possible for there to be Deity, yet Deity could either (1) have no personal component with which to relate, or (2) have a personal component so remote and aloof that mortal man cannot have a "personal relationship" with it. Those taking either of these views are called "agnostics." Agnostics concede that Deity may exist, but hold that mankind can never have a personal relationship with it. If they are correct, there may be Deity, but no God.
It is the testimony of religionists which provides the most persuasive (and only unequivocal) evidence that there exists a personal component of Deity to which mankind can, and does, relate: a God. They claim to have actually experienced a personal relationship with God. This cannot be true unless Deity (1) contains a personal component, and (2) mankind is able to have a personal-relationship with it. Revelation comes from no other source than personal contact with Deity. See Part I.A.3, above. Unless all who testify to a personal experience with God are either mistaken or lying, there IS a God.
Yes, God exists, for Deity exists, and men and women can have a personal relationship with at least a part of Deity. But why take someone else's word for it. If you have had a personal relationship with God, then you already know that God exists. And if you have not, why not now? Every person can enjoy the comfort and joy of experiencing this warm personal relationship if they only try.
C. WHY DID GOD CREATE THE UNIVERSE AS IT IS?
This same question has haunted mankind as far back as records go. It began as "why did God create me?" As horizons expanded, it continued as "why did God create the world?" And with growing cosmic consciousness, it becomes "why did God create the universe?" Is the universe a cosmic firecracker? Is man a pathetic cosmic doodle?
Without pretending to know the mind of God, it is inconceivable that the material universe was created without purpose, that the earth supports life by sheer accident, or that mankind is the acme of material creation by mere chance. Unless we postulate a rather bungling Deity, we must reason that it was intended to create a massive universe, it was planned to place in this small segment thereof a life-bearing planet (earth), and it was designed that the development of life forms thereon terminate in the highest-known order of physical existence: homo sapiens. It may very well be that the entire universe was crested to produce and sustain such creatures. (See Part II B, below.) But why? To what end? Few sensible answers have been proposed.
Only during this 20th century has mankind developed a cosmology and a vocabulary sufficient to fashion acceptable answers to many "whys" about creation. Prior to this, the most sensible answer was in the Catechism: "Q: Why was I made?"--"A: To worship God."
In the 1930s, the URANTIA Papers revealed a reason for the existence of creation which makes great sense: that through the medium of a material time-space universe, Deity is doing things of eternal spiritual value to itself. Although these achievements are stated in anthropomorphic terms so men can understand them, the ideas are profound, exciting and revealing. They give new meaning to life, and go far to explain teachings of Jesus Christ preserved fragmentarily in the Bible.
1. The Grand Objectives of Creation.
Deity pre-dates time and space; it was neither created nor developed, it was "eventuated," it always was: perfect, complete and replete. Before time and space there were certain anthropomorphic qualities of which Deity was deprived. Among these were: (1) voluntary obedience and esteem (there was no free will below Deity level), (2) creature experience, particularly in overcoming evil (all creatures were eventuated in perfection), and (3) growth (Deity was complete and replete). Yet in a broader sense, attributes of Deity must allow for the possibility of obtaining these qualities, or else Deity would be subject to limitations. This appears paradoxical, yet really is not.
All beings living in such an environment, having been eventuated in perfection, lacked certain qualities obtainable only through the experience of undergoing a perfecting process. If Deity desired to add to this perfect environment beings having such qualities, it certainly had the potential to do so. It could originate beings somewhere else in imperfection and devise a strenuous perfecting process by which they could become perfected and then approach Deity.
It is proposed that Deity "desired" to obtain each of the three qualities mentioned above, and to populate its dwelling place with perfected beings. Consequently it conceived and designed a plan to achieve these ends. To implement this plan, Deity created time and space, the universe, and you and me.
a. To Obtain Voluntary Obedience and Esteem.
In a perfect environment, all creatures respond perfectly to the will of Deity; every element acts and reacts exactly as pre-ordained. If God desires to be sought, esteemed, obeyed, loved and worshiped, he can create beings who do these things perfectly, with no say or choice in the matter. In such a case, God is, in effect, loving and worshiping himself by surrogates of his own creation. He is not experiencing obedience and esteem generated voluntarily, that is, by creatures exercising their own free will who seek, obey, and esteem Him solely as a result of their own desire and initiative, born of a recognition of God's intrinsic goodness, loveliness and holiness.
If God desires to be sought, obeyed, and esteemed, by subordinate creatures voluntarily, on their own initiative, solely in response to observed attractive values rather than from automatic response, such creatures must have absolute freedom to respond to God as they will. They must have the option and power to ignore, disobey and hate Him, and must operate in an environment in which all options can be freely exercised without any coercion. This situation cannot exist in a perfect environment, one without the possibility of evil.
For God to receive voluntary obedience and esteem, He must provide a potentially imperfect environment in which both disobedience to the will of God (evil) and obedience to the will of God (good) are equally possible, and populate it with potentially imperfect beings who can exercise their "free will" to choose and do either good or evil.
Deity has created such an environment and such beings. You and I live in an imperfect environment in which choices between good and evil are constantly before us; and we are imperfect beings with the free will to do either. We have the ability to recognize or ignore the qualities and values of Deity (truth, love, justice, beauty, mercy, power, goodness, service, sovereignty, etc.) and the power to respond to them as we will: to pursue them, and seek to love and worship their source; or to ignore or reject both the values and their source. We are not coerced in our choice. See also discussion of this point in Part II.B.1, below.
The fact that our imperfect universe contains free-will creatures such as mankind gives strong logical support to the revelation that Deity does, in fact, desire voluntary obedience and esteem.
b. To Obtain Creature Experience.
Beings which are wholly eventuated have no creature experience because they are not creatures (they were not created) and,-existing in a perfect environment, they are greatly limited in experiences. They cannot experience, therefore Deity cannot experience through them, the exhilaration of victory in the mighty struggle between good and evil, for there is no evil. Nor the altruistic satisfaction of subjugating self-interests to the interests of others, for there is no temptation to favor self, and no free will. If Deity desires creature experience it must come from creatures who undergo experiences which Deity may share. The broadest range of experiences would come from creatures possessing absolute free will to choose between good and evil, between self interest and any greater interests of others, living in an environment in which evil and selfishness tempt them.
The URANTIA Book develops the fascinating truth that the Father desires to gain such creature experience. Paper 108 on Thought Adjusters says that God, prior to the adventure of time and space, was wholly existential and "infinitely inclusive of all things except evil and creature experience." (1185:16) In order for the Father to gain creature experience, His spirit (revealed to us as the Thought Adjuster) comes down to participate with us in "every bona fide experience of the ascending career.." (1185:20) By this process--by sharing our life's experiences--the potential of the infinite and existential God to obtain finite experience becomes an actuality.
The fact that the Father desires creature experience is further supported by a discussion of the Father's Eternal Perfection in Paper 2 on The Nature of God. Here it is pointed out that, although perfect, the Universal Father "actually participates in the experience with immaturity and imperfection in the evolving career of every mortal being of the entire universe." (36:30-32) Although potential evil is not a part of the divine nature, "mortal experience with evil and all man's relations thereto are most certainly a part of God's ever-expanding self-realization in the children of time..." (36:34-35)
The fact that you and I now live in an environment in which we face tremendous temptation to do evil and strong urges to accommodate self at the expense of others, is consistent with the revelation that Deity desires to gain creature experience through imperfect human beings.
The "desire" for creature experience is further developed in Parts II.B.2 and III.A.1.a, below.
c. To Obtain Spirit Growth.
Insofar as we know, an "eventuated" Deity, with no subsequent addition or development, does not grow. Growth requires addition or development. If Deity could not grow, this would be a limitation on Deity. Since Deity is not limited, it must have the power to grow. We usually see such growth as involving creative fiat or creative development and evolution.
It is a major theme of The URANTIA Book-that Deity is growing. Papers 115 through 118 discuss this growth. God is spirit (John 4:24; 139:26) and, for Deity to grow, there must be true increase in spirit. Spirit growth entails creating or enlarging that which is spirit by some means other than processing preexistent spirit material. The Biblical injunction to "be ye perfect" takes on a new meaning when considered in the light of spirit growth.
We suppose that God can create spirit either by fiat or by other procedures. Deity does not obtain growth by fiat, alone. One possible alternate procedure is to develop a creature who, in liaison with God, can co-create an embryonic spirit unit, and nurture and develop it into full spirithood. This would require making a being with power to co-operate with God in the original production of something of spirit value, and the will to co-ordinate with God in the process of perfecting it.
It appears that Deity has prepared such creatures, including you and me. The divine plan (discussed below) includes many things designed to achieve spirit growth through human co-operation and co-creation with Deity. The growth portion of the divine plan works this way. While in the flesh, mankind can contribute to spirit growth only by living faith. (1097:27-28) Mankind, has been given the power to work in liaison with God to give birth to his own soul, an embryonic spirit unit. Revelation confirms that the evolving soul, co-created by man, is of spirit potential and value. But it is by faith, alone, that we accept and act upon the word that our mind, soul and identity, in coordination with God, have the potential to become pure and perfect spirit, thereby adding to the totality and reality of Deity. As we, through faith, convert this potentiality into actuality, we actually become a living soul of spiritual value. This soul lives on for further development into pure spirit; ! thus the spirit component of Deity becomes larger as we grow spiritually. (1279:11-29)
Spirit growth is discussed in Part II.B.3, below. It is further addressed in Part III.A.1.b., below, in terms of developing perfected (as distinguished from perfect) beings to populate the cosmos. As such, we expect to be given tasks of great importance in the further expansion of the Kingdom of God. (See 131:28-32; 263:10-11)
d. To Evolve Perfected Beings.
Revelation indicates that that Deity desires to populate eternity with two types of beings: (1) perfect beings, and (2) perfected beings, created less-than-perfect but becoming perfect by some process. Perfect beings are either eventuated or created by fiat: spiritual, immortal, and completely responsive to the will of God. By contrast, perfected beings originate as physical (not spiritual), mortal (not eternal), free-willed (not God-directed) creatures, and must initiate and sustain their own "evolutionary" progression by virtue of their own wills rather than by fiat of God. Otherwise, the procedure is nothing more than an alternate method of creating perfect beings by fiat.
If we heed such revelation, the fact that you and I are physical, mortal and free-willed makes us candidates for the perfecting process. This is covered in more detail in Part III.A.1.b, below.
2. The Divine Plan for Creating.
Let us turn our mind's eye back to before the beginning of time and visualize the momentous decision to create free-will creatures in an imperfect environment. Let us postulate that Deity desired to attain the four grand objectives mentioned in Part I.C.1, above, and more. To do so, Deity devised an absolutely brilliant plan, sufficiently comprehensive to accomplish every end and purpose it desired. We can call this the Divine Plan for Creating. We are not privy to this plan, but from time to time we glimpse parts of it by observing what is going on and by revelation. What we learn is very stimulating.
Views of modern philosophy and theology concerning the method of creating are generally developed against a paradigm in which preexistent Deity created, by fiat, time, space and everything in them, and left them to run on or run down. This approach is terribly wrong. It visualizes a static or decaying universe, not a growing and dynamic one. And by focusing on the earth, it sees things as being out of Divine control.
It is more productive to use revelation, tradition and logic in an effort to reconstruct some of the controlling elements of the Divine Plan for Creating. I propose that it was founded upon, among other things, the following elements.
a. The Principle of Delegation.
Although Deity is omnipotent, it is not omnificent; therefore the plan entrusts most of the work to subordinate creatures, both celestial and human. In practice, Deity creates, develops and evolves as much as possible through subordinate creatures specially developed for the tasks they are to perform. Subordinate creatures are used not only as artists and artisans, but also as co-creators.
The practice of creating, developing and evolving things by means of subordinate creatures has one intended side effect of giving some creatures experience capable of being shared and absorbed by Deity. In a proper environment, it provides experience in dealing with evil. At least one class of creatures can be given free will to choose between good and evil, with the resultant opportunity to obey and esteem God voluntarily, solely because of the attractiveness of God and the values they see in doing so; not from robotic control or innate coercion to do so. And insofar as the process results in new spirit values, it results in the growth of Deity.
b. Balance between Fiat Creation and Evolution.
The plan employs both creation and evolution; with creation used only when necessary, and evolution used as much as possible.
Creation by Fiat: to truly create is to make something out of nothing. Fiat creating is done only as a last resort, when there exists no other way to achieve the objective. Fiat creating is reserved for Deity.
Creation by Developing and Evolving: to develop something out of something else, to evolve something desirable out of something undesirable, to work out something better from something good, and, ultimately, to achieve perfection in everything. Deity seems to accomplish as many things as possible by developing and evolving them. This technique is followed by subordinate creatures, including mankind.
In the beginning, Deity created time, space and basic matter, insofar as we know, by fiat. But since then, that which has occurred in time and space has been accomplished, largely, by and through countless subordinate beings exercising delegated authority, who control, process and develop basic matter until it "evolves" into the universe, as we know it, and all that dwells therein. The process is dynamic: continuing and growing.
c. Achieving Potentials.
The plan incorporates, as a fundamental technique, the converting of potentialities into actualities. (1261:15-16; 1263:18-19) As applied to us, Deity brings into existence our potentialities, and each of us is to convert his or her potentialities into actualities.
This technique both limits and challenges. Each creature is limited to his potentialities, and is challenged to attain them. But once one's potential is reached, new potentials are often provided for further growth and service. To obey and esteem God is a human potential offering ever-expanding plateaus as we advance toward Paradise. To experience victory over evil opens greater potentials for good. Insofar as we successfully actualize our spiritual potentialities, we become cocreators with God of something of spirit value, (1279:11-15) And as a result, Deity grows through us. (1265:28-31)
d. Reciprocal Reward.
Every time we humans contribute anything to Deity, Deity contributes something of greater value to us. The more we obey and esteem God, the more He rewards and loves us. For every experience of victory over evil which we provide to God, we receive high recompense in the growth of our soul. And as we add spirit values to Deity, we actually become the very spirit we co-create with Deity. * * * * * * * *
Let us examine the cosmos (as we see it) to determine how well the divine plan for creating (as we understand it) provides a vehicle through which mankind can satisfy the above noted desires of Deity, the purpose of creation. Visualize the universe as being circular, with Deity in Heaven at the center, and men and women on earth on the outermost periphery. Deity is perfect. We believe that nothing imperfect can exist in its presence, and the farther from Deity, the greater the possibility for imperfection. If so, the place in the universe where the most imperfect conditions could exist is on its outer periphery, where earth is located. Yet even that is not necessarily so bad. Deity does not cause evil; it only provides an environment in which evil is possible. No place in which evil is possible is perfect. A universe with the above characteristics provides the ideal location in which to implement the plan.
Earth is located in an environment in which imperfection, evil, is possible. It is populated with human beings who have absolute free will to do good or evil. They have a mind to discern between the two. They are material, mortal and finite. This provides the ideal creature to execute the "creature" portion of the plan.
This situation provides the ideal circumstances described in Part I.C, above, under which each of the proposed desires of Deity could be best satisfied. This did not occur by accident.
D. ARE THERE EXTRA-TERRESTRIAL BEINGS? IF SO, WHAT ARE THEY?
In order implement the Divine Plan for Creating, Deity created time, space, and the material universes. And, over the millennia since then, Deity has populated the universes with countless billions of beings of all sorts. The earth contains only a very small fraction of a percent of all such beings.
The vast majority of these are spirit and semi-spirit beings, wholly invisible to us. The universe is literally teeming with angels, of which earth has its fair share. In addition there are other orders of spirit beings other than angels in large numbers on this planet. Lucifer, Satan, Melchizedek, Adam and Eve, and Jesus are all extra-terrestrial beings who have visited earth.
We are told that, within the local planetary "system" there are over 600 planets which hold material beings comparable to mankind in the sense that they are material, upright-walking bipeds, sexually reproductive and have free will. The physical characteristics of these beings, together with the vast distances involved, make it highly improbable that any such beings ever visited this planet.
There is nothing in The URANTIA Book which tends to explain the phenomenon of UFOs (Unidentified Flying Objects) reported in various parts of the world. They do not resemble Transport Seraphim.
E. WHAT IS THE PROPER ROLE OF ORGANIZED RELIGION?
Jesus came to earth to save people from bad religious organizations, not bad political organizations. He died in the attempt.
Organized religions result from socialization of persons with common religious experiences. They hold no ecclesiastical authority; yet God supports collective action in His behalf. (Matthew 18:20) They represent collective religious action. Organized religions have been mixed blessings. They have preserved certain coals of spiritual truth which flame up from time to time, and even now may be rekindled; they have collected and saved writings, music and art reflecting the highest thoughts of mankind; they have maintained a popular awareness that there is a God to be reckoned with; and they have sheltered many saints who otherwise may have been destroyed. Yet, on the other hand, they have been fraught with hypocrisy and corruption; claimed status and authority which they did not possess, and used it to enslave millions; they have prostituted the banner of God before political and business causes; they have engaged in internecine warfare over minutiae of doctrine; they have repeatedly persecuted the saints; and--most important--they have stood in the way of individual spiritual progress by millions of truth-seekers.
There is no practical way by which the true worship of God can be expanded without some social organization behind it. Man is a social animal, and needs the company of others on all of life's journeys. Groups can always accomplish things which individuals cannot: maintain places and opportunities for group worship, provide literature and training; provide ministries and missions, etc. And, most important, they can create and support communities and environments in which the worship of God is encouraged.
It is great error for organized religion to become involved in politics. This is the evil which led to downfall of the Jewish kingdom and later, to the dark ages. God is a God of persons, not of causes. God loves each person on both sides of every controversy with equal fervor. For organized religion to become involved on either side is an unholy alliance. It stifles new-born faith and persecutes true believers.
To prepare for its proper role, organized religion should unburden itself of all ancient armor and armaments, all excess baggage, and come forth with the true soul-saving gospel of Jesus: that God is our Father, and we are his children; and that all men and women must learn to live as one spiritual family. In seeking Him to esteem Him, people also find themselves and feel good about it. And they become concerned about their neighbors.
Religion can, and should, create social communities of those with common religious experiences; to confirm the reality of their experiences, to reinforce their feelings of value, to encourage their continued efforts, to minister to the needs of the community, and to avoid feelings of isolation. Even religionists need social approval. And weaker and more timid souls need the shelter of some institution for early development.
Instead of destroying present religious organizations and forming new ones, we should focus upon the highest truths in each, thereby transforming them. We should build upon the foundations already laid. Existing religions have some good practices, talents and assets in place. All they need is proper direction. Religionists are better advised to work within responsive religious organizations to make them more fruitful rather than to abandon them and work alone.
II. CLUSTER TWO: QUESTIONS ABOUT SELF
A. WHO AM I?
Who am I? Conventional answers focus upon characteristics of a physical and social nature. Most people know their name, race, creed, ethnic group, nationality, occupation, family role, personality traits, social status, etc. They ARE all of these. Yet, knowing this, they continue to ask "Who am I?" There is something beyond their vital statistics and social data which people desire to know. It is as if they sense that they are part of something greater than their niche in the physical environment, and long to find out what it is.
There is not a biography in "Who's Who in America" which has a soul satisfying answer to this haunting question. All leave unanswered the identity of the biographer from a theological point of view, and leave unsatisfied the craving to know who we are in the universe or cosmos.
To discover who we are from a theological, universal or cosmic view, we must begin by exploring our characteristics which have theological, universal or cosmic significance. These should point toward who we really are.
As members of the human race, the highest order of animal life on earth, we share those characteristics held in common by human beings. If humans have any common characteristics of theological, universal or cosmic significance, then they also apply to you and me.
1. A Personality.
All who read this have one thing in common: each is a person. Persons have characteristics not shared by non-persons. These characteristics give us significant clues as to who we are.
Self-consciousness. Only persons can know that they exist as separate and distinct entities; can conceive of "I." This characteristic makes persons self-conscious: I am "I," every other person is "you," and every non-person is "it." Self-consciousness is absolutely essential to moral choosing.
Uniqueness, Individuality. No two persons are alike; each occupies a separate body and has different experiences. Each reacts differently to similar stimuli. "I" am unlike, to some extent, every other creature in the universe; and this makes "me" an individual: truly unique. (1225:37-1226:3) An understanding of this characteristic is essential to an assessment of human value. No one else can substitute for, or replace, a truly unique person.
Interpersonal Relations. Only persons have interpersonal relations.
Relationships between persons and non-persons are not interpersonal. Animals and inanimate objects, not being persons, cannot interrelate "personally" with us. God is a "person," and this characteristic allows persons to have a personal relationship with God.
Wisdom. Of all material beings, only persons are endowed with minds capable of distinguishing between good and evil. Not all persons have this capability at all times; however no physical creature other than a person has wisdom. This characteristic is essential to the ability to make a free-will choice between good and evil.
Worship. Persons are the only material creatures who have a tendency to (a "spirit of") worship. Only persons can perceive that there is reality beyond the material, sense that it is "personal" in nature, sincerely esteem it for its values, and crave to develop a closer personal relationship with it. This characteristic is essential to our love and worship of God.
The above characteristics form the basis of personality. Each creature endowed with these characteristics has a separate and distinct personality, and is a personality. Personality is the key to individuality. No two personalities are the same.
Science cannot explain where personality comes from. There is nothing in the laws of genetics or the theories of evolution to indicate that personality has a scientific basis. The URANTIA Book says personality is a gift of the Father (79:9-11 1225:18-19 1226:14-15); that it is personality which gives mankind the prerogatives of self-determination, self-evolution, and self-identification with Deity. (1301:12-14) Why do we have this gift? We have explored this in Part I.C, above.
I am the totality of that unique personality who conceives of itself as "I"; there is no other such creature in the universe. I will always be that personality. The personality who I know as "I" is constant and changeless. I am self-conscious: I know the difference between good and evil, and can choose to do either; I can foresee the social consequences of my acts. The cosmic status of my personality is affected by these choices.
2. Man. the Highest Animal. Material man is seen as the highest order of animal life, the acme of creation. He has been given dominion over all the earth. (Genesis 1:26-28) Where did man come from? What does this power signify? Logically, man could have arrived on earth by one or more of four means: (1) evolved here by natural processes as a result of a colossal series of incidents, accidents, and coincidences; (2) created here as man by fiat of God; (3) created here by mindful use of principles of evolution and mutation; or (4) transported here from another place.
Pure science has no better answer than that man sprang from method (1), a colossal series of incidents, accidents and coincidences. The odds favoring production of mankind in such a manner are so infinitesimally small that most sensible people reject it as a viable theory. It is said that, under the laws of probability, if enough apes were set before enough word processors and given enough time, one of them would produce a photo-ready copy of The Encyclopedia Britannica. It is one thing to speculate, statistically, that the entire work can be reproduced in that manner, and quite another to propose that it was actually written in that manner. Those believing that the universe, with mankind in it, was actually produced by mindless, directionless phenomena of chance accept something far more implausible than that The Encyclopedia Britannica was accidentally written by an ape.
Fundamentalist Christian theology holds that man came to earth by way number (2), fiat creation by God. Whether or not this is a fact, it contains the essential truth that man ap
