BOOK REVIEW: E.T.? An intriguing possibility in "Beyond UFOs"
By Fred Bortz
(Although not strictly a "Urantian" article, I hope you'll agree that it is an interesting one...ed.)
"Beyond UFOs: The Search for Extraterrestrial Life and Its Astonishing Implications for Our Future"
by Jeffrey Bennett
Princeton University Press, 211 pp., $26.95
Is there life beyond Earth? Until about 40 years ago, that question was beyond scientific investigation with one dubious exception: the persistent but unsupported hypothesis that some unidentified flying objects — UFOs — are alien spacecraft.
Today, however, respectable scientists armed with real data are able to speculate about the existence of life on other worlds. Spacecraft have probed every planet from Mercury to Neptune. Advanced telescopic instruments and techniques have detected hundreds of planets orbiting other stars, and it is probably only a matter of a decade or two before the first extrasolar Earthlike world is discovered.
As astrophysicist Jeffrey Bennett declares in the title of his new book, it is time to look toward the emerging science of astrobiology. "Beyond UFOs" is, as the opening paragraph of its first chapter promises, "a book about possibilities."
"It is about the possibility that, within a decade or two, robotic or human explorers will drill into the Martian surface and discover microscopic life. It is about the possibility of landing spaceborne submarines on Jupiter's moon Europa, where they might melt their way through miles of ice and observe life swimming in a volcanically heated ocean. It is about the possibility of strange, cold-adapted life forms on Saturn's moon Titan."
And another possibility looms: the arrival of "an unmistakable signal coming to us from a civilization that has grown up around a faraway star."
In a series of well-crafted chapters, the book delivers on all of those promises. It takes a grand trajectory from Earth — which has "The Makings of a Truly Great Planet" (as one chapter title puts it) — to the stars. Planet by planet, moon by moon, the book explores the possibility of life elsewhere in this solar system. It then speculates about other solar systems in our galaxy where, according to the prevailing scientific view, simple life almost surely exists and intelligent life is plausible.
For the most part, Bennett's search for extraterrestrial life adds up to a very satisfying package. More problematic are his diversions into his personal philosophy and politics as he weighs extraterrestrial life's "astonishing implications for our future."
Numerous times, Bennett climbs on his soapbox and preaches. In many cases, such as when he is trying to address people who reject science in favor of religion, most readers will find themselves wondering why the author is sermonizing on the obvious. In other places the preaching turns blatantly political. Readers on one side of his argument will agree, while those in opposition to him will grumble about "green" or "peacenik" philosophies. The first group doesn't need the sermon; the second will reject it.
Fortunately, even readers who are annoyed by Bennett's preaching will be willing to forgive his flights of passion. At its core, this book delivers a combination that is hard to beat: solid yet highly speculative science plus accessible prose that add up to an out-of-this-world reading experience.
Physicist Fred Bortz is the author of many science books for young readers, including Astrobiology in Lerner Publishing's "Cool Science" series.
Are Earth's scientists finally beginning to grasp the function of so-called "black holes?" Urantia Book students have long known of these interesting space phenomenon. In the following aricle we read of some of the newest thinking in the scientific community regarding a particularly massive "black hole" in the Milky Way. And the thinking is beginning to take on a decidedly "Urantian" flavor... Read, and decide for yourself.
N.B.: Urantia Book references for the following article are found here: Bold text by editor.
p173:1 15:6.6 The Dark Islands of Space. These are the dead suns and other large aggregations of matter devoid of light and heat. The dark islands are sometimes enormous in mass and exert a powerful influence in universe equilibrium and energy manipulation. The density of some of these large masses is well-nigh unbelievable. And this great concentration of mass enables these dark islands to function as powerful balance wheels, holding large neighboring systems in effective leash. They hold the gravity balance of power in many constellations; many physical systems which would otherwise speedily dive to destruction in near-by suns are held securely in the gravity grasp of these guardian dark islands. It is because of this function that we can locate them accurately. We have measured the gravity pull of the luminous bodies, and we can therefore calculate the exact size and location of the dark islands of space which so effectively function to hold a given system steady in its course.
p456:4 41:1.5 One Supreme Power Center of the sixth order is stationed at the exact gravity focus of each local system. In the system of Satania the assigned power center occupies a dark island of space located at the astronomic center of the system. Many of these dark islands are vast dynamos which mobilize and directionize certain space-energies, and these natural circumstances are effectively utilized by the Satania Power Center, whose living mass functions as a liaison with the higher centers, directing the streams of more materialized power to the Master Physical Controllers on the evolutionary planets of space.
Here is the article:
These cosmic monsters appear to be key to understanding how galaxies are being formed.
By Marc Kaufman, Washington Post October 31, 2007
For years, astronomers speculated that a giant, mysterious force lay at the center of the Milky Way, but it wasn't until four years ago that UCLA astronomer Andrea Ghez definitively showed what it was.
Using new techniques for peering into the dusty heart of the galaxy, Ghez's observations proved that scores of stars were rapidly orbiting what could only be a black hole. But it wasn't the kind of garden-variety black hole created when a star explodes and dies; it was hundreds of thousands of times as powerful -- a "supermassive" black hole, as they are now known.
Her discoveries, along with the work of scientists studying other galaxies, have in a short time led researchers to the surprising conclusion that most, if not all, of the universe's hundreds of billions of galaxies have supermassive black holes at their core. Even more striking, the astronomers have found that the black holes' mass and nature are closely related to the size and makeup of the surrounding galaxies.
Creators and destroyers
It also appears that these cosmic monsters -- which can "eat" stars whole -- are key to understanding how galaxies were formed and are still being formed today.
Black holes appear, for instance, to be both creators and destroyers -- swallowing stars or gases that come too close while also spewing out jets of super-high-energy particles and radiation generated by this violent feeding process. The jets, which can be millions of light-years in length, are believed to seed galaxies with the mass and energy that will, in time, become new stars and perhaps even planets.
Drawn to black holes
With many promising areas to research, the supermassives are drawing astronomers and astrophysicists back into black hole research. In 1915, based on purely theoretical calculations, Albert Einstein laid the groundwork for the existence of these bizarre phenomena, which have such strong gravitational pull that not even light can escape them. But research on them languished for decades because there was no way to observe them directly.
The Hubble Space Telescope provided the first real evidence of the existence of supermassive black holes -- revealing in 1994 that something was orbiting rapidly around the nuclei of some distant galaxies, suggesting the presence of a huge mass contained in a very small area.
Since then, the Hubble, NASA's orbiting Chandra X-Ray Observatory, the Keck and other very large, high-resolution ground telescopes have begun to unravel more about these central black holes -- which can be as large as the distance from the sun to well past Mars, and as small as New Jersey.
As supermassive black holes go, the one at the center of the Milky Way (about 27,000 light-years, or 158 trillion miles, away from our exurbanite sun) is dormant and small. It is believed to have the mass of almost 4 million suns and does not appear to be sending out jets of radiation. Some of the larger supermassives are hundreds of millions to many billions times as massive as our sun.
We all want to live the integrated life, with science as part of a growing mind in a progressive personality. But how do we do it? How do we approach this great ideal?
Are we all just supposed to go out and get super-involved with science? Somehow it seems that there's more to it than that.
It's not easy.
o Modern technology can be so complex that some people just get turned off.
o There is so much poor science these days that fails to distinguish correlation from causation.
o There is so much confusing dispute between the experts.
o And there are the well-known ethical problems with science.
So how are we going to strengthen the scientific component in our lives? My two-part answer is philosophic and biographic.
I can put the philosophic part very briefly. We can begin by recognizing and affirming our God-given intuitive capacity for recognizing facts and discerning causal relationships. Some popular books today tell their readers about releasing the mystic within you or releasing the artist within you. We could equally well speak of actualizing the scientist within you. We all have capacities beyond what most of us usually use. We simply need the courage to affirm and sharpen our scientific intuition.
The biographic part of the answer is a reflection on Jesus' life.
The apostles had not been successful in their teaching. They were fleeing through northern Galilee and bewildered about what was going on. Jesus' blunt explanation to them included these words:
"Consider the Greeks, who have a science without religion, while the Jews have a reli- gion without science. And when men become thus misled into accepting a narrow and confused disintegration of truth, their only hope of salvation is to become truth-co-ordinated--converted.
"Let me emphatically state this eternal truth: If you, by truth co-ordination, learn to exemplify in your lives this beautiful wholeness of righteousness, your fellow men will then seek after you that they may gain what you have so acquired." (*1726)
We can understand this teaching by looking at Jesus' life.
First, Jesus became acquainted with nature as a child and continued his interest into adulthood. "Jesus' earliest training, aside from that of the home hearth, had to do with a reverent and sympathetic contact with nature." (*1364) He asked lots of questions concerning science. (*1365) He studied the habits of the fish on the Sea of Galilee so closely that he could predict catches that others regarded as miraculous.
Next, Jesus understood the essential truths of philosophy of science, as we see in his discourse on science. He knew the limitations of science and taught a friendly universe in which fact and value have a common cause in the Paradise Father. (*1477)
Next, Jesus got to know all kinds of people well. In order to understand how Jesus exemplified his teaching about science and the beautiful wholeness of righteousness, we need to expand the concept of science to include social science. The scientific component in his righteousness included more than a superb knowledge of weather and the habits of fish. Jesus carried out a thorough study of how men make a living. (*1371) We are told that "The real purpose of his trip around the Mediterranean Basin was to know men. He came very close to hundreds of humankind on this journey. He met and loved all manner of men, rich and poor, high and low, black and white, educated and uneducated, cultured and uncultured, animalistic and spiritual, religious and irreligious, moral and immoral." (*1424)
Next, Jesus thoroughly studied the scriptures and associated literature. One of the humanistic sciences is the science of interpreting texts. At the age of 13 Jesus began a painstaking topical study of the scriptures and associated literature in order to deal with every implication they might hold for his life work. (*1390-91) At age 26 in Capernaum,"he spent at least five evenings a week at intense study." (*1420) During the four months of intensive training with the first six apostles, Jesus explained that "they should spend three hours every evening in study and preparation for their future work." (*1533)
Jesus never wore his learning on his sleeve; his apostles were surprised to hear him discourse on a sophisticated level. But his masterful knowledge was always there when he needed it, for example, during his last week in the flesh, when he was challenged by the Sadducees who did not believe in resurrection. They were the professional specialists in the first five books of the Bible. Jesus showed that from those very scriptures a subtle inference could be drawn to overturn their skeptical doctrine: "And even your Father Moses understood this, for, in connection with his experiences at the burning bush, he heard the Father say, `I am the God of Abraham, the God of Isaac, and the God of Jacob.' " (*1900) The present tense of that verb--I am the God of Abraham, rather than I was the God of Abraham--implies that the relationship is a present one, and hence that Abraham has been resurrected. Jesus saw the implication that the specialists had missed--but he didn't go around showing off this grammatical subtlety. It was merely ready in case it was ever needed.
Next, Jesus courageously faced the hard facts. We are told that "Science is the source of facts, and mind cannot operate without facts." (*1222) My point is complementary: facts are the beginning of science. One of the reasons for Judas' downfall is that "he did not like to face facts frankly." (*2056)
We have a tendency to think that science has to do with those facts that are remote from us. We tend not to use our scientific abilities on intimate matters. But rigorous and tough-minded thinking must invade the realms of daily life. Scientific integrity begins at home.
Jesus at the age of 12 had been called by the celestial messenger to be about his Father's business; but then he found himself after Joseph's death faced with a family emergency. He faced the facts and "rightly reasoned that the watchcare of his earthly father's family must take precedence of all duties." (*1389)
Jesus told his followers about the hard facts of the social environment in which they were laboring for truth. In the Ordination Sermon he said, "In all the business of the kingdom I exhort you to show just judgment and keen wisdom. Present not that which is holy to dogs, neither cast your pearls before swine, lest they trample your gems under foot and turn to rend you. I warn you against false prophets who will come to you in sheep's clothing, while on the inside they are as ravening wolves." (*1571)
Throughout Jesus' public career he was keenly aware of the political situation, staying clear of danger early in his public career when opposition began to mount in Jerusalem; confronting challenges in the Epochal Sermon when open conflict had become inevitable; telling his followers to be realistic--to count the cost of being a disciple; warning his disciples about the downfall of Jerusalem and the enmity of the world; all the while proclaiming the primal facts of the sovereignty of God and the love of the Father for the individual.
Finally, Jesus organized his knowledge into idea-decisions. So often we collect a piece of knowledge and leave it there, sitting on the shelf of the mind. We gather information, but we don't wrestle issues to the point of judgment, decision. We become passive consumers of information in a scientistic culture. But we have an alternative: to take that piece of knowledge and to bring to actualization its contribution to decision and action.
"Revelation teaches mortal man that, to start such a magnificent and intriguing adventure, he should begin by the organization of knowledge into idea-decisions." (*1112)
Right after his baptism, Jesus prepared for his great decisions by recalling his full range of planetary knowledge. We are told, "Jesus thought over the whole span of human life on Urantia, from the days of Andon and Fonta, down through Adam's default, and on to the ministry of the Melchizedek of Salem." (*1514)
We would like to know much more than we do about Jesus the scientist. We are given very little of the data he collected empirically. But we are given, from time to time, results of his knowledge of humankind. Jesus organized his knowledge into idea-decisions--and also into instructions for his followers. Consider a few of his teachings which embody the knowledge of cause and effect, of action and result:
He had his apostles begin with personal ministry before public preaching.
He taught that sharers of truth should "not undertake to show men the beauties of the temple until you have first taken them into the temple." (*1593)
And he predicted that "The persistent preaching of this gospel of the kingdom will some day bring to all nations a new and unbelievable liberation, intellectual freedom, and religious liberty." (*1930)
And what knowledge of humanity is embedded in his new commandment: "Love one another as I have loved you."!
There is a danger for us: we have not acquired the empirical foundation for these teachings; we may fail to understand why they are important; we may act contrary to their implicit wisdom; and we may have to rediscover their truth through a harvest of unhappiness.
We have the priceless opportunity of intelligent participation in the evolution of our universe. Science is on trial before the bar of human need. Will we utilize our scientific capacities to understand and act in accord with divine teaching or will we do something else with these abilities? Science requires courage and honest adventure. And it touches upon the beliefs at the root of our actions. Will we follow the Master fully in our devotion to truth?
"If you, by truth co-ordination, learn to exemplify in your lives this beautiful wholeness of righteousness, your fellow men will then seek after you that they may gain what you have so acquired." (*1726)
* * *
We can live in a more truth-co-ordinated way by basing our lives more perfectly on what we can learn from science. (This might involve exercise, nutrition, rest, recycling, or a more intelligent approach to our work or study.) What personal growth project would you like to undertake along these lines? Write down one or more needs that you would like to work on.
For each of these needs, answer the following questions:
1. How does this need require you to become more of a scientist yourself, making observations, testing hypotheses, etc.?
2. How does this need require you to explore more of what science has already discovered?
3. How does this need require you to put into practice what you already know?
We all want to live the integrated life, with science as part of a growing mind in a progressive personality. But how do we do it? How do we approach this great ideal?
Are we all just supposed to go out and get super-involved with science? Somehow it seems that there's more to it than that.
It's not easy.
o Modern technology can be so complex that some people just get turned off.
o There is so much poor science these days that fails to distinguish correlation from causation.
o There is so much confusing dispute between the experts.
o And there are the well-known ethical problems with science.
So how are we going to strengthen the scientific component in our lives? My two-part answer is philosophic and biographic.
I can put the philosophic part very briefly. We can begin by recognizing and affirming our God-given intuitive capacity for recognizing facts and discerning causal relationships. Some popular books today tell their readers about releasing the mystic within you or releasing the artist within you. We could equally well speak of actualizing the scientist within you. We all have capacities beyond what most of us usually use. We simply need the courage to affirm and sharpen our scientific intuition.
The biographic part of the answer is a reflection on Jesus' life.
The apostles had not been successful in their teaching. They were fleeing through northern Galilee and bewildered about what was going on. Jesus' blunt explanation to them included these words:
"Consider the Greeks, who have a science without religion, while the Jews have a reli- gion without science. And when men become thus misled into accepting a narrow and confused disintegration of truth, their only hope of salvation is to become truth-co-ordinated--converted.
"Let me emphatically state this eternal truth: If you, by truth co-ordination, learn to exemplify in your lives this beautiful wholeness of righteousness, your fellow men will then seek after you that they may gain what you have so acquired." (*1726)
We can understand this teaching by looking at Jesus' life.
First, Jesus became acquainted with nature as a child and continued his interest into adulthood.
"Jesus' earliest training, aside from that of the home hearth, had to do with a reverent and sympathetic contact with nature." (*1364) He asked lots of questions concerning science. (*1365) He studied the habits of the fish on the Sea of Galilee so closely that he could predict catches that others regarded as miraculous.
Next, Jesus understood the essential truths of philosophy of science, as we see in his discourse on science. He knew the limitations of science and taught a friendly universe in which fact and value have a common cause in the Paradise Father. (*1477)
Next, Jesus got to know all kinds of people well. In order to understand how Jesus exemplified his teaching about science and the beautiful wholeness of righteousness, we need to expand the concept of science to include social science. The scientific component in his righteousness included more than a superb knowledge of weather and the habits of fish. Jesus carried out a thorough study of how men make a living. (*1371) We are told that "The real purpose of his trip around the Mediterranean Basin was to know men. He came very close to hundreds of humankind on this journey. He met and loved all manner of men, rich and poor, high and low, black and white, educated and uneducated, cultured and uncultured, animalistic and spiritual, religious and irreligious, moral and immoral." (*1424)
Next, Jesus thoroughly studied the scriptures and associated literature. One of the humanistic sciences is the science of interpreting texts. At the age of 13 Jesus began a painstaking topical study of the scriptures and associated literature in order to deal with every implication they might hold for his life work. (*1390-91) At age 26 in Capernaum,"he spent at least five evenings a week at intense study." (*1420) During the four months of intensive training with the first six apostles, Jesus explained that "they should spend three hours every evening in study and preparation for their future work." (*1533)
Jesus never wore his learning on his sleeve; his apostles were surprised to hear him discourse on a sophisticated level. But his masterful knowledge was always there when he needed it, for example, during his last week in the flesh, when he was challenged by the Sadducees who did not believe in resurrection. They were the professional specialists in the first five books of the Bible. Jesus showed that from those very scriptures a subtle inference could be drawn to overturn their skeptical doctrine: "And even your Father Moses understood this, for, in connection with his experiences at the burning bush, he heard the Father say, `I am the God of Abraham, the God of Isaac, and the God of Jacob.' " (*1900) The present tense of that verb--I am the God of Abraham, rather than I was the God of Abraham--implies that the relationship is a present one, and hence that Abraham has been resurrected. Jesus saw the implication that the specialists had missed--but he didn't go around showing off this grammatical subtlety. It was merely ready in case it was ever needed.
Next, Jesus courageously faced the hard facts. We are told that "Science is the source of facts, and mind cannot operate without facts." (*1222) My point is complementary: facts are the beginning of science. One of the reasons for Judas' downfall is that "he did not like to face facts frankly." (*2056)
We have a tendency to think that science has to do with those facts that are remote from us. We tend not to use our scientific abilities on intimate matters. But rigorous and tough-minded thinking must invade the realms of daily life. Scientific integrity begins at home.
Jesus at the age of 12 had been called by the celestial messenger to be about his Father's business; but then he found himself after Joseph's death faced with a family emergency. He faced the facts and "rightly reasoned that the watchcare of his earthly father's family must take precedence of all duties." (*1389)
Jesus told his followers about the hard facts of the social environment in which they were laboring for truth. In the Ordination Sermon he said, "In all the business of the kingdom I exhort you to show just judgment and keen wisdom. Present not that which is holy to dogs, neither cast your pearls before swine, lest they trample your gems under foot and turn to rend you. I warn you against false prophets who will come to you in sheep's clothing, while on the inside they are as ravening wolves." (*1571)
Throughout Jesus' public career he was keenly aware of the political situation, staying clear of danger early in his public career when opposition began to mount in Jerusalem; confronting challenges in the Epochal Sermon when open conflict had become inevitable; telling his followers to be realistic--to count the cost of being a disciple; warning his disciples about the downfall of Jerusalem and the enmity of the world; all the while proclaiming the primal facts of the sovereignty of God and the love of the Father for the individual.
Finally, Jesus organized his knowledge into idea-decisions. So often we collect a piece of knowledge and leave it there, sitting on the shelf of the mind. We gather information, but we don't wrestle issues to the point of judgment, decision. We become passive consumers of information in a scientistic culture. But we have an alternative: to take that piece of knowledge and to bring to actualization its contribution to decision and action.
"Revelation teaches mortal man that, to start such a magnificent and intriguing adventure, he should begin by the organization of knowledge into idea-decisions." (*1112)
Right after his baptism, Jesus prepared for his great decisions by recalling his full range of planetary knowledge. We are told, "Jesus thought over the whole span of human life on Urantia, from the days of Andon and Fonta, down through Adam's default, and on to the ministry of the Melchizedek of Salem." (*1514)
We would like to know much more than we do about Jesus the scientist. We are given very little of the data he collected empirically. But we are given, from time to time, results of his knowledge of humankind. Jesus organized his knowledge into idea-decisions--and also into instructions for his followers. Consider a few of his teachings which embody the knowledge of cause and effect, of action and result:
He had his apostles begin with personal ministry before public preaching.
He taught that sharers of truth should "not undertake to show men the beauties of the temple until you have first taken them into the temple." (*1593)
And he predicted that "The persistent preaching of this gospel of the kingdom will some day bring to all nations a new and unbelievable liberation, intellectual freedom, and religious liberty." (*1930)
And what knowledge of humanity is embedded in his new commandment: "Love one another as I have loved you."!
There is a danger for us: we have not acquired the empirical foundation for these teachings; we may fail to understand why they are important; we may act contrary to their implicit wisdom; and we may have to rediscover their truth through a harvest of unhappiness.
We have the priceless opportunity of intelligent participation in the evolution of our universe. Science is on trial before the bar of human need. Will we utilize our scientific capacities to understand and act in accord with divine teaching or will we do something else with these abilities? Science requires courage and honest adventure. And it touches upon the beliefs at the root of our actions. Will we follow the Master fully in our devotion to truth?
"If you, by truth co-ordination, learn to exemplify in your lives this beautiful wholeness of righteousness, your fellow men will then seek after you that they may gain what you have so acquired." (*1726)
* * * We can live in a more truth-co-ordinated way by basing our lives more perfectly on what we can learn from science. (This might involve exercise, nutrition, rest, recycling, or a more intelligent approach to our work or study.) What personal growth project would you like to undertake along these lines? Write down one or more needs that you would like to work on. For each of these needs, answer the following questions:
1. How does this need require you to become more of a scientist yourself, making observations, testing hypotheses, etc.?
2. How does this need require you to explore more of what science has already discovered?
3. How does this need require you to put into practice what you already know?
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 appeared on earth as a creative act of Deity, which is theologically significant.
The URANTIA Book teaches that the basic human stock was placed on this planet by way number (3): creation by mindful use of evolution and mutation. (667:33-39) It was planned to up step the human race by interbreeding with material stock brought to earth by way number (4): transportation from another place (Adam & Eve, 583:8-10),however, relatively little benefit accrued from this effort because of the Adamic default. (736:30-35)
For all practical purposes, it is immaterial whether mankind arrived on earth as a result of way (2), (3) or (4), or by any combination thereof; the point is that man appeared--not by accident--but as a result of creation by Deity. Why would Deity create (by any means) "man in His own image" and give him "dominion over" all other physical creation? This is a significant question. Its answers give further clues as to who we are.
Let us postulate that the physical universe of galaxies, suns, planets, moons, etc., was created (by whatever means) to provide a physical environment within which to bring into existence various forms of life designed to support, and to culminate in, "beings" with the qualities of mankind. If so, the development of life forms not only would advance toward the desired end of producing mankind, but also would support him when he came into being. This is exactly what happened on earth; we can only speculate whether it happened elsewhere. If no higher form of physical creature appears, we can reason that the creative process was designed to culminate in, and support, mankind.
I am the capstone of physical creation. I, and those like me, have dominion over all the earth. But why? How does this help Deity? This is explored in Part I.C, above.
3. Free Will and Mandatory Choices.
Man is said to exercise free will; and so he does. But only to the extent that he can perceive options and understand their consequences. Wisdom is essential to free will. Civilized society does not hold its members criminally accountable for their misdeeds unless the culprit knew, or should have known, that the act was wrong. This is the basis for excusing the insane from criminal responsibility. Deity has at least as high a standard.
Out of all material creation, only man is aware of the qualities of his relationship with others, has the ability to foresee the consequences of his conduct in terms of impact on others. Only man is able to know the difference between good and evil. See definition of Evil in Part III.A, below. Therefore, only man has the ability to do evil.
There is another reason why man is the only material creature able to do evil: man, alone is able to overcome his animal nature. Animal behavior is governed by genetics and environment only; but man is able to overcome these by another behavior-regulating force: wisdom, and the free will to use it.
Lower animals always respond to a situation in accordance with their nature and training. A hungry tiger finding a lost child in the jungle acts in accordance with its nature, with no thought of any consequences. A starving man finding the child is instantly aware that a moral choice, if not a spiritual one, is involved. The tiger is absolved of moral blame if it eats the child; the man is not. Why this difference? The two reasons are: (1) because only the man could know it was wrong, if not evil, and (2) only the man had control over his own conduct: free will. These differences are of major theological significance. The fact that man recognizes the difference between good and evil in any situation places upon him the inescapable burden to choose between the two. The more sensitive he becomes, the more differences he observes, and the more choices he must make. Most people constantly face such choices.
Choices between good and evil usually take the form of choices between self interests and (1) societal interests or (2) spiritual interests. Societal interests involve "right vs. wrong," sociological terms pertaining to morality. Spiritual interests involve "good vs. evil," theological terms pertaining to spirituality. This is an important difference. That which seems right may be evil. (Proverbs 14:12) Knowledge of good and evil is not the same as knowledge of right and wrong.
It is said that God provides no rewards or punishments; only consequences. God provides "consequences" only for free-will choices. He judges by the "heart:" the intent to do that known to be either good or evil. Good done accidentally or under duress has no spiritual value to the do-gooder. Evil done through ignorance or accident has no spiritual consequences upon the evildoer; but the choice of evil over good is sin, and the wages of sin is spiritual death.
Why did Deity enable mankind to ignore its animal nature? This quality of free will is given to man in order that he may perform important service to Deity, service which would be impossible without it. In Part I.C, above, four "desires" of Deity are proposed which are attainable through creatures with (1) the ability to ascertain the will of God and (2) the absolute power to obey or disobey it as they choose.
I AM an animal liberated from my animal nature and given both the wisdom to recognize the nature and con sequences of my acts and the free will to act as I choose. I therefore face constant choices of both a moral and spiritual nature. I have the power to ascertain the will of God if I seek to do so. I can increasingly gain knowledge of good and evil. (Compare Genesis 2:9,17; 825:39-40) Most knowledge comes from the Indwelling Spirit within me. (1457:40-43) Much comes from revelation, and some is portrayed in holy books. These provide the knowledge which makes me accountable for my subsequent acts.
The three human characteristics mentioned above do much to reveal who we are from a theological and cosmic point of view.
* * * * * * * *
Who am I? I AM a unique personality (by gift of God) having the ability to discern between good and evil, and the power to choose between the two. I AM a super-animal, in charge of a portion of God's material manifestation of Himself as physical creation. I AM a source of voluntary love and worship of God through faith. I AM a source of experience for Deity, itself. I AM a source of spirit growth of Deity. I AM potentially a Perfected being in the presence of the Father. And much, much more. I accomplish these functions by faithfully living out the physical "me" described in the first paragraph of Part II.A, above, and by faithfully developing my spiritual potential.
B. WHY AM I HERE?
Unless creation was mindless and frivolous, it must have something to do with implementing a grand design, a divine plan--to accomplish something which God either needs to have or desires to bring about. If so, then "I," as the acme of physical creation, must have a significant role in an important plan of God! This is a thrilling concept.
Mankind is the keystone figure in the Divine Plan for Creating. See Part I.C.2, above. He has a far greater role in cosmic development than is generally known. Prevailing Western theology sees mankind as having been created by fiat in perfection, and as "falling" from that lofty status. The goal of most religions is a salvage operation, to keep people spiritually alive until they physically die, in the hope that God will mercifully restore them to their original status of perfection instead of justly punishing them for their sins. God is variously pictured as being angry with, and regretful over man; and as devising emergency plans to effect a cosmic rescue of his wayward children. The word "salvation" is not without significance. This traditional paradigm has prevailed in spite of numerous lofty, even brilliant, truths contained in most holy books. And it completely overlooks the reasons why man exists.
Man exists as a key element in a Divine Plan of Deity. His role and function are to assist Deity in satisfying several "desires" indicated above in Part I.C. These desires are for voluntary obedience and esteem, for creature experience, for true growth, and to evolve perfected beings. We human beings are deliberately designed and carefully tailored to fulfill each of these desires. And we are doing so.
1. To Provide Voluntary Obedience and Esteem.
Deity's "desire" for voluntary obedience and esteem is addressed in Part I.C.1.a, above.
Every normal human being exercises a free will to respond to Deity in any manner he chooses. There is no spiritual coercion. One can seek or avoid, obey or disobey, attend or ignore, hold in awe or contempt, love or hate, etc.: whatever attitude one holds toward God is one's personal choice. Whenever God is sought, esteemed, obeyed, loved or worshipped by a human, the act is voluntary. It results from the creature's seeing intrinsic values in Deity and desiring to identify with them. This constitutes the voluntary love and esteem otherwise not available to God.
Both logic and revelation indicate that you and I are here to provide important service to, and for, God by voluntarily seeking, finding, obeying, loving and worshipping him. In this endeavor, each of us is of equal value to God, and receives equal treatment from God.
2. To Provide Creature Experience with Evil.
Deity's "Desire" for creature experience is developed in Parts I.C.1.b, above, and III.A.1.a, below.
There is absolutely no doubt that humans undergo experiences with evil, some quite traumatic. Both the Old Testament and Jesus taught that God is with us throughout all of these trials, but the true significance of this teaching has only recently been revealed. Through the Indwelling Spirit of the Father, God actually shares our experiences; thereby gaining "creature experience." (29:21-32; 1185:1624) As we triumph over evil, God actually experiences the overcoming of evil through us. When we overcome evil with good, new spiritual values appear, and Deity experiences growth. These spiritual values become our immortal soul, and stay with us as we undergo the perfecting process to become Divine. Even when we fail and do evil, Deity has experiential knowledge of the phenomenon.
"I" am of importance to Deity as a vehicle through which God can (and does) gain experience: creature experience. No one else can provide these exact same experiences; and if I fail, they are lost to God forever.
3. To Provide Growth to Deity.
Deity's "desire" for growth was developed in Part I.C.1.c, above. It is a mistake to view mankind as being created "a living soul" (Genesis 2:7) rather than as being a co-creator of his own soul. Man once believed that he was created by fiat. (838:30-31) We now learn that he was evolved out of pre-existent mater. (560:17-40) Even life, itself, was "initiated." (667:40-45) Man is made flesh, and given the power to become spirit. (343:3-9) It is in the first step toward becoming spirit that man is "born again," (1130:43-48) and thus actively participates in the creation of his own soul. (1478:24-44) During this spiritualizing process man contributes to totality of reality: to the growth of Deity.
Man has long been seen as a co-creator with God of physical progeny; but the more important creation of his soul--an embryonic spirit--is overlooked. Just as a caterpillar must weave its own cocoon if it aspires to become a butterfly; so must man develop his own soul if he aspires to become a spirit. This is why Jesus said "you must be born again, born of spirit." If man were "created spirit," spirit would already exist, and man could not give it "birth." Jesus made it plain that man was deeply involved in bringing about this "new birth" through the proper exercise of free will. (1602:40-46)
It is the supreme goal of this lifetime to be born of the spirit, to develop the human soul, and to survive as a spirit-potential being. Only the successful progress to other spheres (heaven) to become wholly spirit. Mankind, in the flesh, is but converted preexistent matter, (Genesis 2:7; 3:19) and adds nothing to Deity. Physical life adds nothing to Deity. Upon death, life terminates, and matter returns to older forms. Only that which is spirit is real and eternal. When a person, in conjunction with God, creates anything of spirit value, it adds to the totality of Deity (God the Supreme): it is spirit growth.
If this is correct, "I" am here to provide "spirit growth" to Deity both in the flesh and as I become more spiritual. "I" have the potential to become a perfected spirit-being with a residence on Paradise and an opportunity for important future service to God.
4. To Provide Perfected Beings.
Deity's "desire" to evolve perfected beings was discussed in Parts I.C.1.d, above, and III.A.1.b, below.
Of all the desires of Deity, this one is the most rewarding to us to fulfill. The Divine Plan for Creating contains an element of "reciprocal reward" by which Deity bestows on any faithful creature more than it receives from that creature. (Part I.C.2.d, above.) Reciprocal love from the Father is greater than any obedience and esteem we show Him. The experiences we share with Deity are ours as well as His. The growth we provide to Deity is our own growth. This "desire" is that we complete our growth by becoming perfect and standing in the presence of the Father in Paradise. The very "beings" which Deity desires to "become perfected" are YOU and ME. This is the ultimate consequence of faithful service, the best thing that could happen to us.
God has repeatedly told men and women to become perfect. (Genesis 17:1; Leviticus 19:2; Deuteronomy 18:13; Matthew 5:48; 21:30-31 + 12 other places) This is our goal and our destiny. The entire scheme of ascension to God is a perfecting process.
Only as perfected beings can you and I realize our potential to be full faith-sons and faith-daughters of our Heavenly Father. It is heart-warming to know that God desires us to dwell in His presence, and even become a part of total Deity. I AM a potential faith-son or faith-daughter of Our Father. I can become a full faith-child by being a faith-ful child.
* * * * * * * * Why am I here? To be "me," a unique personality. To seek and do the will of God; to grow to love and worship Him. To overcome evil with good. And by so doing, to contribute to the love, experience and growth of God. And ultimately, to stand in the presence of God a perfected being.
Both "I" and my missions are of profound significance and eternal importance. "My" role is to satisfy various desires of Deity. I was made for this Divine purpose. There are momentous consequences from my conduct on earth. No one can succeed but me. And no one else can fail. If I fulfill my purpose I will attain my destiny and inherit eternal life; if not, I will pass away forever.
C. WHAT DOES GOD REQUIRE OF ME? HOW CAN I BE A BETTER PERSON?
Man has not been left uninformed of what God requires of him. To the contrary, all great religions contain truths about God's desires of men. Unfortunately, they also contain much misinformation. Along with its burdensome "laws," the Old testament contains the brilliant rhetorical question of Micah: "what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?" (Micah 6:8) We may be more specific in three areas.
1. To seek and find God.
The one basic, and absolutely essential, requirement is to relate personally to God! It is not what one knows, but Who one knows, that "saves" one. Being good for goodness' sake rather than for God's sake achieves none of the objectives of Deity in creating mankind, and has no spiritual value. It elevates self-values over God-values, and constructively ignores God's existence. Spiritually, it results in being good for nothing.
The path to God is not the same for everyone. All do not start in the same place; but the focal point, the end of the journey, is always God. For most, the "way" is a process involving three functions: (1) to seek to know the will of God, (2) to attempt to do the will of God, and (3) to strive for a close personal relationship with God. These are most effective when done with enthusiasm by one who sees the beauty of God and eternal values in serving Him. Salvation depends more upon what one attempts than upon what one achieves. Sincere effort always results in success. We are taught that if we seek, we shall find. The process of God-seeking and God-finding always results, to some degree, in satisfying one or more needs of Deity.
2. To Overcome Evil with Good.
The most effective technique by which to do the will of God was voiced by Paul: "overcome evil with good." (Romans 12:21) Jesus both taught and practiced this technique. The "other cheek" and "second mile" instructions are in point. Man cannot create by fiat; and the next two most significant methods of creation are by making something out of something else and by making something desirable out of something undesirable. The overcoming of evil with good does both. Man thus creates something of spiritual value, and becomes a cocreator with God. By faithfully practicing this technique, men and women can fulfill real needs of Deity and thereby live up to the purpose for which they were created.
Few people understand the full significance of the divine process of overcoming evil with good. Let us look at how it works in three different situations.
One's own Actions. When one chooses, and does, good instead of evil, good overcomes evil by preventing or replacing it. When one uses good to correct an evil already done, it may lessen or nullify the effects of the evil on the victim, and it always results in a positive good. In either instance the heart of the evildoer is good, and good has overcome evil.
Evil done to A Third Party by Another. When one does good to the victim of another's evil, it may reduce or eliminate the adverse effects of the evil, and it always produces a positive value for the person doing the good. The evil remains in the heart of the evildoer.
Evil done to you by another. Evil received from another may be overcome in two ways. First, return good for evil to influence the evil one to regret his evil. This was understood by Paul in Romans 12:20 where he wrote of heaping "coals of fire" upon the evildoer's head. Second, return good without regard for its influence upon the evildoer. If you return evil for evil, two evils exist. If you return nothing, there is still one evil. If you return good for evil, there is one good and one evil, and numerically they cancel out. If you return a greater good than the original evil, you have truly "overcome" the original evil, for quantitatively there is more good in the world than evil as a result of the exchange.
Here is a cosmic secret: when good is returned for evil, good always overcomes evil. Evil has no spiritual value; good does. Evil is cosmically unreal, and will cease to exist. Good is eternally real. Every person who returns good for evil has created a reality of spiritual value; it will live on as part of the soul. Even a little good in return for a great evil leaves something of value where nothing existed before. This is one principal process by which one builds his immortal soul.
3. To Love both God and Man -- Will man ever love his fellow man?
God requires us to love. At the human level, love is the desire to do good for others. One can be niggardly or generous with love of another; can limit love to one or a few, or can lavish it on many. There is no limit to the supply. God has so much of this quality that He is said to be love. God, as a person, can be loved as any other person.
Love does not occur as an applied philosophy nor an act of will. Love occurs from recognition of values, from understanding motives and sentiments. (1098:28-29) To truly love someone, whether God or man, you must really know them. The Divine injunction to love is equally a command to know and understand. Man will never love his fellow man unless and until he knows him better. This will take centuries.
Jesus said the two great commandments are both to love: love God, and love your fellow man; and that on these hang all the law and the prophets. (Matthew 22:37-40) One who truly loves God will seek, obey and esteem Him. One who truly loves his fellow man will attempt to overcome all forms of evil with good. It is easier to love one's fellow man when one sees (and loves) God as his/her Father and views all neighbors as children of God. All men and women then become one's spiritual brothers and sisters in the family of God.
4. Other Requirements.
God has already come to you. He now desires that you come to Him. The path to God is an ages-long journey. One does not "arrive" in this lifetime; earthly victory is only a beginning. Progress evolutionary rather than instantaneous: take one step at a time. The adventure begins with a sincere decision to seek and find God. This is made upon faith, and nurtured by growing faith as we continue God-ward. Once begun, the journey requires fidelity and Perseverance. You must not turn back. The password is progress. You will know you are on the right path when there appear spirit fruits upon which to feast. In this lifetime enjoy the experience of being human. Be the best human you can be. Whatever you undertake, do it well and with good cheer. Live life to the fullest, not as a passive mystic or colorless ascetic, but as an active participant in all life's routine affairs. Fulfill the double-responsibility of duty to God and duty to man at the same time, by the same acts. And be sincere. This produces spirit fruit, and makes you a "better person" in the eyes of both God and man.
D. CAN I COMMUNICATE WITH GOD?
It is inconceivable that Deity would place men and women on earth and leave them with no communications: no way to ascertain good and evil; no way to determine what God desires of them or has in store for them; and no way to express to their Creator the sincere thoughts of their minds, the deep longings of their hearts, or the joy of worship.
Communication is a two-way street; it is both incoming and outgoing. Incoming communications are largely sensed as thoughts or feelings; outgoing, are largely articulated as words, silently or aloud.
God continuously attempts to communicate with every human mind capable of moral choosing. Because of man's free will, He does not speak so strongly as to coerce. Since man must seek God, He does not speak so loudly as to impose. God does not compel anyone to listen. But always, as men and women face choices between good and evil, He displays the values of each alternative. God is not mute. Man's ability to receive communications from God depends more upon man's willingness to listen than upon God's ability to speak.
There seems to exist within the mind of man a fragment of Deity which examines every concept as it arises, and classifies it as true or false, beautiful or ugly, good or evil. There seems to follow a call, a request--not a command, to choose the true over the false, the beautiful over the ugly, and the good over the evil. It is as if a still, small voice whispers into one's spiritual ears the eternal values involved in every moral choice which one must make, and sometimes says "this is the way."
The voice is weak when one appears to benefit more from choosing the false, ugly or evil than by choosing the true, beautiful and good. It fades into oblivion as one repeatedly chooses the false, ugly or evil. But it seems to grow louder and clearer as one responds to it by choosing the true, beautiful and good. Hearing God gets easier as one becomes more spiritual.
This is the principal method by which God communicates to every normal human mind. For most of us, it is enough. Yet, at times, God has communicated more articulately and forcefully. The Bible recounts that, in the days of Abraham, God sent a celestial being (Melchizedek) to communicate with humans, including Abraham. The Bible also tells of angels and prophets as messengers of God, and of communications by vivid dreams. But the supreme method by which God has communicated with man is through Jesus of Nazareth, God incarnate, who spoke to mankind face to face. Jesus revealed, for the first time, that men and women can become faith sons and daughters of God.
How does man speak to God? We are taught that God knows our every thought and hears our every prayer. If so, all deliberate thoughts or prayers addressed to Deity are known instantaneously. But by whom? The Bible speaks of at least three "persons" in Deity. Are prayers heard by the correct "person?"
The dissemination of prayers is much like radio broadcasts. Think of prayers as being broadcast on a "prayer circuit" in which each "person" of Deity has a receiving station. Each station receives, records and acts upon only those messages which pertain to its Deity Personality. Thus, a prayer of pure praise goes to God the Father, a petition for intercession on earth goes Jesus as Creator-Son; etc. I doubt if the Deities are misled when a message is misaddressed.
But it is enough to know that God hears, and answers, all sincere prayers prayed in the spirit.
E. HOW SHOULD I RELATE TO MY FAMILY, CLAN, RACE & NATION?
Mankind relates to: (1) God, (2) his environment, and (3) his fellow man. The most important relationship is with God; this overrides all others. This is always a personal relationship, whether or not one realizes it. It is governed by one's attitude and intent toward God.
Paradoxically, our response to God is reflected more by our relationships with our environment and our fellows than by our relationship directly with God. God is spirit, and we are matter. We live in a material world, and whatever we do occurs in a material environment. There are few and limited ways in which material man can demonstrate or express his attitude toward a spiritual God other than through conduct toward his material environment, including--most significantly-his fellow man.
Deity intended it this way. The material universe, with the earth and all it's people, was created by Deity for a reason. God has a special interest in its care and nurture: it is His, and it is good. We are God's surrogate caretakers and our brother's keepers. We are here for that purpose, among others. Therefore, those things which God desires us to do are almost entirely directed toward caring for, and improving, our material environment; most particularly, toward improving our relationship with each other.
It is not by coincidence that the tenets of every great religion contain much about man's relationship to his fellow man. Of the Ten Commandments in the Old Testament (Exodus 20:1-17; Deuteronomy 5:6-21), four have to do with man's relationship with God and six have to do with man's relationship with man. Of the "two great commandments" in the New Testament (Matthew 23:37-40), one relates to God, and the other to "neighbor." It is therefore fair to say that God desires our love for Him to be demonstrated by our conduct toward our fellows.
Man is a social animal. It is not good for man to be alone. As the human race develops, it faces an ever-enlarging, ever complex, set of social circumstances to which it must adjust. The family, tribe, clan, state, race, nation, multi-national federation and ultimate world government, are but expanding social situations through which men and women are to develop spiritually by a process called "civiliz
