Urantia Papers 93 -117

The Urantia Book

Paper 93

Machiventa Melchizedek

(1014.1) 93:0.1 THE Melchizedeks are widely known as emergency Sons, for they engage in an amazing range of activities on the worlds of a local universe. When any extraordinary problem arises, or when something unusual is to be attempted, it is quite often a Melchizedek who accepts the assignment. The ability of the Melchizedek Sons to function in emergencies and on widely divergent levels of the universe, even on the physical level of personality manifestation, is peculiar to their order. Only the Life Carriers share to any degree this metamorphic range of personality function.
(1014.2) 93:0.2 The Melchizedek order of universe sonship has been exceedingly active on Urantia. A corps of twelve served in conjunction with the Life Carriers. A later corps of twelve became receivers for your world shortly after the Caligastia secession and continued in authority until the time of Adam and Eve. These twelve Melchizedeks returned to Urantia upon the default of Adam and Eve, and they continued thereafter as planetary receivers on down to the day when Jesus of Nazareth, as the Son of Man, became the titular Planetary Prince of Urantia.

1. The Machiventa Incarnation

(1014.3) 93:1.1 Revealed truth was threatened with extinction during the millenniums which followed the miscarriage of the Adamic mission on Urantia. Though making progress intellectually, the human races were slowly losing ground spiritually. About 3000 B.C. the concept of God had grown very hazy in the minds of men.
(1014.4) 93:1.2 The twelve Melchizedek receivers knew of Michael’s impending bestowal on their planet, but they did not know how soon it would occur; therefore they convened in solemn council and petitioned the Most Highs of Edentia that some provision be made for maintaining the light of truth on Urantia. This plea was dismissed with the mandate that “the conduct of affairs on 606 of Satania is fully in the hands of the Melchizedek custodians.” The receivers then appealed to the Father Melchizedek for help but only received word that they should continue to uphold truth in the manner of their own election “until the arrival of a bestowal Son,” who “would rescue the planetary titles from forfeiture and uncertainty.”
(1014.5) 93:1.3 And it was in consequence of having been thrown so completely on their own resources that Machiventa Melchizedek, one of the twelve planetary receivers, volunteered to do that which had been done only six times in all the history of Nebadon: to personalize on earth as a temporary man of the realm, to bestow himself as an emergency Son of world ministry. Permission was granted for this adventure by the Salvington authorities, and the actual incarnation of Machiventa Melchizedek was consummated near what was to become the city of Salem, in Palestine. The entire transaction of the materialization of this Melchizedek Son was completed by the planetary receivers with the co-operation of the Life Carriers, certain of the Master Physical Controllers, and other celestial personalities resident on Urantia.

2. The Sage of Salem

(1015.1) 93:2.1 It was 1,973 years before the birth of Jesus that Machiventa was bestowed upon the human races of Urantia. His coming was unspectacular; his materialization was not witnessed by human eyes. He was first observed by mortal man on that eventful day when he entered the tent of Amdon, a Chaldean herder of Sumerian extraction. And the proclamation of his mission was embodied in the simple statement which he made to this shepherd, “I am Melchizedek, priest of El Elyon, the Most High, the one and only God.”
(1015.2) 93:2.2 When the herder had recovered from his astonishment, and after he had plied this stranger with many questions, he asked Melchizedek to sup with him, and this was the first time in his long universe career that Machiventa had partaken of material food, the nourishment which was to sustain him throughout his ninety-four years of life as a material being.
(1015.3) 93:2.3 And that night, as they talked out under the stars, Melchizedek began his mission of the revelation of the truth of the reality of God when, with a sweep of his arm, he turned to Amdon, saying, “El Elyon, the Most High, is the divine creator of the stars of the firmament and even of this very earth on which we live, and he is also the supreme God of heaven.”
(1015.4) 93:2.4 Within a few years Melchizedek had gathered around himself a group of pupils, disciples, and believers who formed the nucleus of the later community of Salem. He was soon known throughout Palestine as the priest of El Elyon, the Most High, and as the sage of Salem. Among some of the surrounding tribes he was often referred to as the sheik, or king, of Salem. Salem was the site which after the disappearance of Melchizedek became the city of Jebus, subsequently being called Jerusalem.
(1015.5) 93:2.5 In personal appearance, Melchizedek resembled the then blended Nodite and Sumerian peoples, being almost six feet in height and possessing a commanding presence. He spoke Chaldean and a half dozen other languages. He dressed much as did the Canaanite priests except that on his breast he wore an emblem of three concentric circles, the Satania symbol of the Paradise Trinity. In the course of his ministry this insignia of three concentric circles became regarded as so sacred by his followers that they never dared to use it, and it was soon forgotten with the passing of a few generations.
(1015.6) 93:2.6 Though Machiventa lived after the manner of the men of the realm, he never married, nor could he have left offspring on earth. His physical body, while resembling that of the human male, was in reality on the order of those especially constructed bodies used by the one hundred materialized members of Prince Caligastia’s staff except that it did not carry the life plasm of any human race. Nor was there available on Urantia the tree of life. Had Machiventa remained for any long period on earth, his physical mechanism would have gradually deteriorated; as it was, he terminated his bestowal mission in ninety-four years long before his material body had begun to disintegrate.
(1016.1) 93:2.7 This incarnated Melchizedek received a Thought Adjuster, who indwelt his superhuman personality as the monitor of time and the mentor of the flesh, thus gaining that experience and practical introduction to Urantian problems and to the technique of indwelling an incarnated Son which enabled this spirit of the Father to function so valiantly in the human mind of the later Son of God, Michael, when he appeared on earth in the likeness of mortal flesh. And this is the only Thought Adjuster who ever functioned in two minds on Urantia, but both minds were divine as well as human.
(1016.2) 93:2.8 During the incarnation in the flesh, Machiventa was in full contact with his eleven fellows of the corps of planetary custodians, but he could not communicate with other orders of celestial personalities. Aside from the Melchizedek receivers, he had no more contact with superhuman intelligences than a human being.

3. Melchizedek’s Teachings

(1016.3) 93:3.1 With the passing of a decade, Melchizedek organized his schools at Salem, patterning them on the olden system which had been developed by the early Sethite priests of the second Eden. Even the idea of a tithing system, which was introduced by his later convert Abraham, was also derived from the lingering traditions of the methods of the ancient Sethites.
(1016.4) 93:3.2 Melchizedek taught the concept of one God, a universal Deity, but he allowed the people to associate this teaching with the Constellation Father of Norlatiadek, whom he termed El Elyon — the Most High. Melchizedek remained all but silent as to the status of Lucifer and the state of affairs on Jerusem. Lanaforge, the System Sovereign, had little to do with Urantia until after the completion of Michael’s bestowal. To a majority of the Salem students Edentia was heaven and the Most High was God.
(1016.5) 93:3.3 The symbol of the three concentric circles, which Melchizedek adopted as the insignia of his bestowal, a majority of the people interpreted as standing for the three kingdoms of men, angels, and God. And they were allowed to continue in that belief; very few of his followers ever knew that these three circles were emblematic of the infinity, eternity, and universality of the Paradise Trinity of divine maintenance and direction; even Abraham rather regarded this symbol as standing for the three Most Highs of Edentia, as he had been instructed that the three Most Highs functioned as one. To the extent that Melchizedek taught the Trinity concept symbolized in his insignia, he usually associated it with the three Vorondadek rulers of the constellation of Norlatiadek.
(1016.6) 93:3.4 To the rank and file of his followers he made no effort to present teaching beyond the fact of the rulership of the Most Highs of Edentia — Gods of Urantia. But to some, Melchizedek taught advanced truth, embracing the conduct and organization of the local universe, while to his brilliant disciple Nordan the Kenite and his band of earnest students he taught the truths of the superuniverse and even of Havona.
(1016.7) 93:3.5 The members of the family of Katro, with whom Melchizedek lived for more than thirty years, knew many of these higher truths and long perpetuated them in their family, even to the days of their illustrious descendant Moses, who thus had a compelling tradition of the days of Melchizedek handed down to him on this, his father’s side, as well as through other sources on his mother’s side.
(1016.8) 93:3.6 Melchizedek taught his followers all they had capacity to receive and assimilate. Even many modern religious ideas about heaven and earth, of man, God, and angels, are not far removed from these teachings of Melchizedek. But this great teacher subordinated everything to the doctrine of one God, a universe Deity, a heavenly Creator, a divine Father. Emphasis was placed upon this teaching for the purpose of appealing to man’s adoration and of preparing the way for the subsequent appearance of Michael as the Son of this same Universal Father.
(1017.1) 93:3.7 Melchizedek taught that at some future time another Son of God would come in the flesh as he had come, but that he would be born of a woman; and that is why numerous later teachers held that Jesus was a priest, or minister, “forever after the order of Melchizedek.”
(1017.2) 93:3.8 And thus did Melchizedek prepare the way and set the monotheistic stage of world tendency for the bestowal of an actual Paradise Son of the one God, whom he so vividly portrayed as the Father of all, and whom he represented to Abraham as a God who would accept man on the simple terms of personal faith. And Michael, when he appeared on earth, confirmed all that Melchizedek had taught concerning the Paradise Father.

4. The Salem Religion

(1017.3) 93:4.1 The ceremonies of the Salem worship were very simple. Every person who signed or marked the clay-tablet rolls of the Melchizedek church committed to memory, and subscribed to, the following belief:
(1017.4) 93:4.2 1. I believe in El Elyon, the Most High God, the only Universal Father and Creator of all things.
(1017.5) 93:4.3 2. I accept the Melchizedek covenant with the Most High, which bestows the favor of God on my faith, not on sacrifices and burnt offerings.
(1017.6) 93:4.4 3. I promise to obey the seven commandments of Melchizedek and to tell the good news of this covenant with the Most High to all men.
(1017.7) 93:4.5 And that was the whole of the creed of the Salem colony. But even such a short and simple declaration of faith was altogether too much and too advanced for the men of those days. They simply could not grasp the idea of getting divine favor for nothing — by faith. They were too deeply confirmed in the belief that man was born under forfeit to the gods. Too long and too earnestly had they sacrificed and made gifts to the priests to be able to comprehend the good news that salvation, divine favor, was a free gift to all who would believe in the Melchizedek covenant. But Abraham did believe halfheartedly, and even that was “counted for righteousness.”
(1017.8) 93:4.6 The seven commandments promulgated by Melchizedek were patterned along the lines of the ancient Dalamatian supreme law and very much resembled the seven commands taught in the first and second Edens. These commands of the Salem religion were:
(1017.9) 93:4.7 1. You shall not serve any God but the Most High Creator of heaven and earth.
(1017.10) 93:4.8 2. You shall not doubt that faith is the only requirement for eternal salvation.
(1017.11) 93:4.9 3. You shall not bear false witness.
(1017.12) 93:4.10 4. You shall not kill.
(1017.13) 93:4.11 5. You shall not steal.
(1018.1) 93:4.12 6. You shall not commit adultery.
(1018.2) 93:4.13 7. You shall not show disrespect for your parents and elders.
(1018.3) 93:4.14 While no sacrifices were permitted within the colony, Melchizedek well knew how difficult it is to suddenly uproot long-established customs and accordingly had wisely offered these people the substitute of a sacrament of bread and wine for the older sacrifice of flesh and blood. It is of record, “Melchizedek, king of Salem, brought forth bread and wine.” But even this cautious innovation was not altogether successful; the various tribes all maintained auxiliary centers on the outskirts of Salem where they offered sacrifices and burnt offerings. Even Abraham resorted to this barbarous practice after his victory over Chedorlaomer; he simply did not feel quite at ease until he had offered a conventional sacrifice. And Melchizedek never did succeed in fully eradicating this proclivity to sacrifice from the religious practices of his followers, even of Abraham.
(1018.4) 93:4.15 Like Jesus, Melchizedek attended strictly to the fulfillment of the mission of his bestowal. He did not attempt to reform the mores, to change the habits of the world, nor to promulgate even advanced sanitary practices or scientific truths. He came to achieve two tasks: to keep alive on earth the truth of the one God and to prepare the way for the subsequent mortal bestowal of a Paradise Son of that Universal Father.
(1018.5) 93:4.16 Melchizedek taught elementary revealed truth at Salem for ninety-four years, and during this time Abraham attended the Salem school three different times. He finally became a convert to the Salem teachings, becoming one of Melchizedek’s most brilliant pupils and chief supporters.

5. The Selection of Abraham

(1018.6) 93:5.1 Although it may be an error to speak of “chosen people,” it is not a mistake to refer to Abraham as a chosen individual. Melchizedek did lay upon Abraham the responsibility of keeping alive the truth of one God as distinguished from the prevailing belief in plural deities.
(1018.7) 93:5.2 The choice of Palestine as the site for Machiventa’s activities was in part predicated upon the desire to establish contact with some human family embodying the potentials of leadership. At the time of the incarnation of Melchizedek there were many families on earth just as well prepared to receive the doctrine of Salem as was that of Abraham. There were equally endowed families among the red men, the yellow men, and the descendants of the Andites to the west and north. But, again, none of these localities were so favorably situated for Michael’s subsequent appearance on earth as was the eastern shore of the Mediterranean Sea. The Melchizedek mission in Palestine and the subsequent appearance of Michael among the Hebrew people were in no small measure determined by geography, by the fact that Palestine was centrally located with reference to the then existent trade, travel, and civilization of the world.
(1018.8) 93:5.3 For some time the Melchizedek receivers had been observing the ancestors of Abraham, and they confidently expected offspring in a certain generation who would be characterized by intelligence, initiative, sagacity, and sincerity. The children of Terah, the father of Abraham, in every way met these expectations. It was this possibility of contact with these versatile children of Terah that had considerable to do with the appearance of Machiventa at Salem, rather than in Egypt, China, India, or among the northern tribes.
(1019.1) 93:5.4 Terah and his whole family were halfhearted converts to the Salem religion, which had been preached in Chaldea; they learned of Melchizedek through the preaching of Ovid, a Phoenician teacher who proclaimed the Salem doctrines in Ur. They left Ur intending to go directly through to Salem, but Nahor, Abraham’s brother, not having seen Melchizedek, was lukewarm and persuaded them to tarry at Haran. And it was a long time after they arrived in Palestine before they were willing to destroy all of the household gods they had brought with them; they were slow to give up the many gods of Mesopotamia for the one God of Salem.
(1019.2) 93:5.5 A few weeks after the death of Abraham’s father, Terah, Melchizedek sent one of his students, Jaram the Hittite, to extend this invitation to both Abraham and Nahor: “Come to Salem, where you shall hear our teachings of the truth of the eternal Creator, and in the enlightened offspring of you two brothers shall all the world be blessed.” Now Nahor had not wholly accepted the Melchizedek gospel; he remained behind and built up a strong city-state which bore his name; but Lot, Abraham’s nephew, decided to go with his uncle to Salem.
(1019.3) 93:5.6 Upon arriving at Salem, Abraham and Lot chose a hilly fastness near the city where they could defend themselves against the many surprise attacks of northern raiders. At this time the Hittites, Assyrians, Philistines, and other groups were constantly raiding the tribes of central and southern Palestine. From their stronghold in the hills Abraham and Lot made frequent pilgrimages to Salem.
(1019.4) 93:5.7 Not long after they had established themselves near Salem, Abraham and Lot journeyed to the valley of the Nile to obtain food supplies as there was then a drought in Palestine. During his brief sojourn in Egypt Abraham found a distant relative on the Egyptian throne, and he served as the commander of two very successful military expeditions for this king. During the latter part of his sojourn on the Nile he and his wife, Sarah, lived at court, and when leaving Egypt, he was given a share of the spoils of his military campaigns.
(1019.5) 93:5.8 It required great determination for Abraham to forgo the honors of the Egyptian court and return to the more spiritual work sponsored by Machiventa. But Melchizedek was revered even in Egypt, and when the full story was laid before Pharaoh, he strongly urged Abraham to return to the execution of his vows to the cause of Salem.*
(1019.6) 93:5.9 Abraham had kingly ambitions, and on the way back from Egypt he laid before Lot his plan to subdue all Canaan and bring its people under the rule of Salem. Lot was more bent on business; so, after a later disagreement, he went to Sodom to engage in trade and animal husbandry. Lot liked neither a military nor a herder’s life.
(1019.7) 93:5.10 Upon returning with his family to Salem, Abraham began to mature his military projects. He was soon recognized as the civil ruler of the Salem territory and had confederated under his leadership seven near-by tribes. Indeed, it was with great difficulty that Melchizedek restrained Abraham, who was fired with a zeal to go forth and round up the neighboring tribes with the sword that they might thus more quickly be brought to a knowledge of the Salem truths.
(1019.8) 93:5.11 Melchizedek maintained peaceful relations with all the surrounding tribes; he was not militaristic and was never attacked by any of the armies as they moved back and forth. He was entirely willing that Abraham should formulate a defensive policy for Salem such as was subsequently put into effect, but he would not approve of his pupil’s ambitious schemes for conquest; so there occurred a friendly severance of relationship, Abraham going over to Hebron to establish his military capital.
(1020.1) 93:5.12 Abraham, because of his close connection with the illustrious Melchizedek, possessed great advantage over the surrounding petty kings; they all revered Melchizedek and unduly feared Abraham. Abraham knew of this fear and only awaited an opportune occasion to attack his neighbors, and this excuse came when some of these rulers presumed to raid the property of his nephew Lot, who dwelt in Sodom. Upon hearing of this, Abraham, at the head of his seven confederated tribes, moved on the enemy. His own bodyguard of 318 officered the army, numbering more than 4,000, which struck at this time.
(1020.2) 93:5.13 When Melchizedek heard of Abraham’s declaration of war, he went forth to dissuade him but only caught up with his former disciple as he returned victorious from the battle. Abraham insisted that the God of Salem had given him victory over his enemies and persisted in giving a tenth of his spoils to the Salem treasury. The other ninety per cent he removed to his capital at Hebron.
(1020.3) 93:5.14 After this battle of Siddim, Abraham became leader of a second confederation of eleven tribes and not only paid tithes to Melchizedek but saw to it that all others in that vicinity did the same. His diplomatic dealings with the king of Sodom, together with the fear in which he was so generally held, resulted in the king of Sodom and others joining the Hebron military confederation; Abraham was really well on the way to establishing a powerful state in Palestine.

6. Melchizedek’s Covenant with Abraham

(1020.4) 93:6.1 Abraham envisaged the conquest of all Canaan. His determination was only weakened by the fact that Melchizedek would not sanction the undertaking. But Abraham had about decided to embark upon the enterprise when the thought that he had no son to succeed him as ruler of this proposed kingdom began to worry him. He arranged another conference with Melchizedek; and it was in the course of this interview that the priest of Salem, the visible Son of God, persuaded Abraham to abandon his scheme of material conquest and temporal rule in favor of the spiritual concept of the kingdom of heaven.
(1020.5) 93:6.2 Melchizedek explained to Abraham the futility of contending with the Amorite confederation but made it equally clear that these backward clans were certainly committing suicide by their foolish practices so that in a few generations they would be so weakened that the descendants of Abraham, meanwhile greatly increased, could easily overcome them.
(1020.6) 93:6.3 And Melchizedek made a formal covenant with Abraham at Salem. Said he to Abraham: “Look now up to the heavens and number the stars if you are able; so numerous shall your seed be.” And Abraham believed Melchizedek, “and it was counted to him for righteousness.” And then Melchizedek told Abraham the story of the future occupation of Canaan by his offspring after their sojourn in Egypt.
(1020.7) 93:6.4 This covenant of Melchizedek with Abraham represents the great Urantian agreement between divinity and humanity whereby God agrees to do everything; man only agrees to believe God’s promises and follow his instructions. Heretofore it had been believed that salvation could be secured only by works — sacrifices and offerings; now, Melchizedek again brought to Urantia the good news that salvation, favor with God, is to be had by faith. But this gospel of simple faith in God was too advanced; the Semitic tribesmen subsequently preferred to go back to the older sacrifices and atonement for sin by the shedding of blood.
(1021.1) 93:6.5 It was not long after the establishment of this covenant that Isaac, the son of Abraham, was born in accordance with the promise of Melchizedek. After the birth of Isaac, Abraham took a very solemn attitude toward his covenant with Melchizedek, going over to Salem to have it stated in writing. It was at this public and formal acceptance of the covenant that he changed his name from Abram to Abraham.
(1021.2) 93:6.6 Most of the Salem believers had practiced circumcision, though it had never been made obligatory by Melchizedek. Now Abraham had always so opposed circumcision that on this occasion he decided to solemnize the event by formally accepting this rite in token of the ratification of the Salem covenant.
(1021.3) 93:6.7 It was following this real and public surrender of his personal ambitions in behalf of the larger plans of Melchizedek that the three celestial beings appeared to him on the plains of Mamre. This was an appearance of fact, notwithstanding its association with the subsequently fabricated narratives relating to the natural destruction of Sodom and Gomorrah. And these legends of the happenings of those days indicate how retarded were the morals and ethics of even so recent a time.
(1021.4) 93:6.8 Upon the consummation of the solemn covenant, the reconciliation between Abraham and Melchizedek was complete. Abraham again assumed the civil and military leadership of the Salem colony, which at its height carried over one hundred thousand regular tithe payers on the rolls of the Melchizedek brotherhood. Abraham greatly improved the Salem temple and provided new tents for the entire school. He not only extended the tithing system but also instituted many improved methods of conducting the business of the school, besides contributing greatly to the better handling of the department of missionary propaganda. He also did much to effect improvement of the herds and the reorganization of the Salem dairying projects. Abraham was a shrewd and efficient business man, a wealthy man for his day; he was not overly pious, but he was thoroughly sincere, and he did believe in Machiventa Melchizedek.

7. The Melchizedek Missionaries

(1021.5) 93:7.1 Melchizedek continued for some years to instruct his students and to train the Salem missionaries, who penetrated to all the surrounding tribes, especially to Egypt, Mesopotamia, and Asia Minor. And as the decades passed, these teachers journeyed farther and farther from Salem, carrying with them Machiventa’s gospel of belief and faith in God.
(1021.6) 93:7.2 The descendants of Adamson, clustered about the shores of the lake of Van, were willing listeners to the Hittite teachers of the Salem cult. From this onetime Andite center, teachers were dispatched to the remote regions of both Europe and Asia. Salem missionaries penetrated all Europe, even to the British Isles. One group went by way of the Faroes to the Andonites of Iceland, while another traversed China and reached the Japanese of the eastern islands. The lives and experiences of the men and women who ventured forth from Salem, Mesopotamia, and Lake Van to enlighten the tribes of the Eastern Hemisphere present a heroic chapter in the annals of the human race.
(1022.1) 93:7.3 But the task was so great and the tribes were so backward that the results were vague and indefinite. From one generation to another the Salem gospel found lodgment here and there, but except in Palestine, never was the idea of one God able to claim the continued allegiance of a whole tribe or race. Long before the coming of Jesus the teachings of the early Salem missionaries had become generally submerged in the older and more universal superstitions and beliefs. The original Melchizedek gospel had been almost wholly absorbed in the beliefs in the Great Mother, the Sun, and other ancient cults.
(1022.2) 93:7.4 You who today enjoy the advantages of the art of printing little understand how difficult it was to perpetuate truth during these earlier times; how easy it was to lose sight of a new doctrine from one generation to another. There was always a tendency for the new doctrine to become absorbed into the older body of religious teaching and magical practice. A new revelation is always contaminated by the older evolutionary beliefs.

8. Departure of Melchizedek

(1022.3) 93:8.1 It was shortly after the destruction of Sodom and Gomorrah that Machiventa decided to end his emergency bestowal on Urantia. Melchizedek’s decision to terminate his sojourn in the flesh was influenced by numerous conditions, chief of which was the growing tendency of the surrounding tribes, and even of his immediate associates, to regard him as a demigod, to look upon him as a supernatural being, which indeed he was; but they were beginning to reverence him unduly and with a highly superstitious fear. In addition to these reasons, Melchizedek wanted to leave the scene of his earthly activities a sufficient length of time before Abraham’s death to insure that the truth of the one and only God would become strongly established in the minds of his followers. Accordingly Machiventa retired one night to his tent at Salem, having said good night to his human companions, and when they went to call him in the morning, he was not there, for his fellows had taken him.

9. After Melchizedek’s Departure

(1022.4) 93:9.1 It was a great trial for Abraham when Melchizedek so suddenly disappeared. Although he had fully warned his followers that he must sometime go as he had come, they were not reconciled to the loss of their wonderful leader. The great organization built up at Salem nearly disappeared, though the traditions of these days were what Moses built upon when he led the Hebrew slaves out of Egypt.
(1022.5) 93:9.2 The loss of Melchizedek produced a sadness in the heart of Abraham that he never fully overcame. Hebron he had abandoned when he gave up the ambition of building a material kingdom; and now, upon the loss of his associate in the building of the spiritual kingdom, he departed from Salem, going south to live near his interests at Gerar.
(1022.6) 93:9.3 Abraham became fearful and timid immediately after the disappearance of Melchizedek. He withheld his identity upon arrival at Gerar, so that Abimelech appropriated his wife. (Shortly after his marriage to Sarah, Abraham one night had overheard a plot to murder him in order to get his brilliant wife. This dread became a terror to the otherwise brave and daring leader; all his life he feared that someone would kill him secretly in order to get Sarah. And this explains why, on three separate occasions, this brave man exhibited real cowardice.)
(1023.1) 93:9.4 But Abraham was not long to be deterred in his mission as the successor of Melchizedek. Soon he made converts among the Philistines and of Abimelech’s people, made a treaty with them, and, in turn, became contaminated with many of their superstitions, particularly with their practice of sacrificing first-born sons. Thus did Abraham again become a great leader in Palestine. He was held in reverence by all groups and honored by all kings. He was the spiritual leader of all the surrounding tribes, and his influence continued for some time after his death. During the closing years of his life he once more returned to Hebron, the scene of his earlier activities and the place where he had worked in association with Melchizedek. Abraham’s last act was to send trusty servants to the city of his brother, Nahor, on the border of Mesopotamia, to secure a woman of his own people as a wife for his son Isaac. It had long been the custom of Abraham’s people to marry their cousins. And Abraham died confident in that faith in God which he had learned from Melchizedek in the vanished schools of Salem.
(1023.2) 93:9.5 It was hard for the next generation to comprehend the story of Melchizedek; within five hundred years many regarded the whole narrative as a myth. Isaac held fairly well to the teachings of his father and nourished the gospel of the Salem colony, but it was harder for Jacob to grasp the significance of these traditions. Joseph was a firm believer in Melchizedek and was, largely because of this, regarded by his brothers as a dreamer. Joseph’s honor in Egypt was chiefly due to the memory of his great-grandfather Abraham. Joseph was offered military command of the Egyptian armies, but being such a firm believer in the traditions of Melchizedek and the later teachings of Abraham and Isaac, he elected to serve as a civil administrator, believing that he could thus better labor for the advancement of the kingdom of heaven.
(1023.3) 93:9.6 The teaching of Melchizedek was full and replete, but the records of these days seemed impossible and fantastic to the later Hebrew priests, although many had some understanding of these transactions, at least up to the times of the en masse editing of the Old Testament records in Babylon.
(1023.4) 93:9.7 What the Old Testament records describe as conversations between Abraham and God were in reality conferences between Abraham and Melchizedek. Later scribes regarded the term Melchizedek as synonymous with God. The record of so many contacts of Abraham and Sarah with “the angel of the Lord” refers to their numerous visits with Melchizedek.
(1023.5) 93:9.8 The Hebrew narratives of Isaac, Jacob, and Joseph are far more reliable than those about Abraham, although they also contain many diversions from the facts, alterations made intentionally and unintentionally at the time of the compilation of these records by the Hebrew priests during the Babylonian captivity. Keturah was not a wife of Abraham; like Hagar, she was merely a concubine. All of Abraham’s property went to Isaac, the son of Sarah, the status wife. Abraham was not so old as the records indicate, and his wife was much younger. These ages were deliberately altered in order to provide for the subsequent alleged miraculous birth of Isaac.
(1023.6) 93:9.9 The national ego of the Jews was tremendously depressed by the Babylonian captivity. In their reaction against national inferiority they swung to the other extreme of national and racial egotism, in which they distorted and perverted their traditions with the view of exalting themselves above all races as the chosen people of God; and hence they carefully edited all their records for the purpose of raising Abraham and their other national leaders high up above all other persons, not excepting Melchizedek himself. The Hebrew scribes therefore destroyed every record of these momentous times which they could find, preserving only the narrative of the meeting of Abraham and Melchizedek after the battle of Siddim, which they deemed reflected great honor upon Abraham.
(1024.1) 93:9.10 And thus, in losing sight of Melchizedek, they also lost sight of the teaching of this emergency Son regarding the spiritual mission of the promised bestowal Son; lost sight of the nature of this mission so fully and completely that very few of their progeny were able or willing to recognize and receive Michael when he appeared on earth and in the flesh as Machiventa had foretold.
(1024.2) 93:9.11 But one of the writers of the Book of Hebrews understood the mission of Melchizedek, for it is written: “This Melchizedek, priest of the Most High, was also king of peace; without father, without mother, without pedigree, having neither beginning of days nor end of life but made like a Son of God, he abides a priest continually.” This writer designated Melchizedek as a type of the later bestowal of Michael, affirming that Jesus was “a minister forever on the order of Melchizedek.” While this comparison was not altogether fortunate, it was literally true that Christ did receive provisional title to Urantia “upon the orders of the twelve Melchizedek receivers” on duty at the time of his world bestowal.

10. Present Status of Machiventa Melchizedek

(1024.3) 93:10.1 During the years of Machiventa’s incarnation the Urantia Melchizedek receivers functioned as eleven. When Machiventa considered that his mission as an emergency Son was finished, he signalized this fact to his eleven associates, and they immediately made ready the technique whereby he was to be released from the flesh and safely restored to his original Melchizedek status. And on the third day after his disappearance from Salem he appeared among his eleven fellows of the Urantia assignment and resumed his interrupted career as one of the planetary receivers of 606 of Satania.
(1024.4) 93:10.2 Machiventa terminated his bestowal as a creature of flesh and blood just as suddenly and unceremoniously as he had begun it. Neither his appearance nor departure were accompanied by any unusual announcement or demonstration; neither resurrection roll call nor ending of planetary dispensation marked his appearance on Urantia; his was an emergency bestowal. But Machiventa did not end his sojourn in the flesh of human beings until he had been duly released by the Father Melchizedek and had been informed that his emergency bestowal had received the approval of the chief executive of Nebadon, Gabriel of Salvington.
(1024.5) 93:10.3 Machiventa Melchizedek continued to take a great interest in the affairs of the descendants of those men who had believed in his teachings when he was in the flesh. But the progeny of Abraham through Isaac as intermarried with the Kenites were the only line which long continued to nourish any clear concept of the Salem teachings.
(1024.6) 93:10.4 This same Melchizedek continued to collaborate throughout the nineteen succeeding centuries with the many prophets and seers, thus endeavoring to keep alive the truths of Salem until the fullness of the time for Michael’s appearance on earth.
(1025.1) 93:10.5 Machiventa continued as a planetary receiver up to the times of the triumph of Michael on Urantia. Subsequently, he was attached to the Urantia service on Jerusem as one of the four and twenty directors, only just recently having been elevated to the position of personal ambassador on Jerusem of the Creator Son, bearing the title Vicegerent Planetary Prince of Urantia. It is our belief that, as long as Urantia remains an inhabited planet, Machiventa Melchizedek will not be fully returned to the duties of his order of sonship but will remain, speaking in the terms of time, forever a planetary minister representing Christ Michael.
(1025.2) 93:10.6 As his was an emergency bestowal on Urantia, it does not appear from the records what Machiventa’s future may be. It may develop that the Melchizedek corps of Nebadon have sustained the permanent loss of one of their number. Recent rulings handed down from the Most Highs of Edentia, and later confirmed by the Ancients of Days of Uversa, strongly suggest that this bestowal Melchizedek is destined to take the place of the fallen Planetary Prince, Caligastia. If our conjectures in this respect are correct, it is altogether possible that Machiventa Melchizedek may again appear in person on Urantia and in some modified manner resume the role of the dethroned Planetary Prince, or else appear on earth to function as vicegerent Planetary Prince representing Christ Michael, who now actually holds the title of Planetary Prince of Urantia. While it is far from clear to us as to what Machiventa’s destiny may be, nevertheless, events which have so recently taken place strongly suggest that the foregoing conjectures are probably not far from the truth.
(1025.3) 93:10.7 We well understand how, by his triumph on Urantia, Michael became the successor of both Caligastia and Adam; how he became the planetary Prince of Peace and the second Adam. And now we behold the conferring upon this Melchizedek of the title Vicegerent Planetary Prince of Urantia. Will he also be constituted Vicegerent Material Son of Urantia? Or is there a possibility that an unexpected and unprecedented event is to take place, the sometime return to the planet of Adam and Eve or certain of their progeny as representatives of Michael with the titles vicegerents of the second Adam of Urantia?
(1025.4) 93:10.8 And all these speculations associated with the certainty of future appearances of both Magisterial and Trinity Teacher Sons, in conjunction with the explicit promise of the Creator Son to return sometime, make Urantia a planet of future uncertainty and render it one of the most interesting and intriguing spheres in all the universe of Nebadon. It is altogether possible that, in some future age when Urantia is approaching the era of light and life, after the affairs of the Lucifer rebellion and the Caligastia secession have been finally adjudicated, we may witness the presence on Urantia, simultaneously, of Machiventa, Adam, Eve, and Christ Michael, as well as either a Magisterial Son or even Trinity Teacher Sons.
(1025.5) 93:10.9 It has long been the opinion of our order that Machiventa’s presence on the Jerusem corps of Urantia directors, the four and twenty counselors, is sufficient evidence to warrant the belief that he is destined to follow the mortals of Urantia on through the universe scheme of progression and ascension even to the Paradise Corps of the Finality. We know that Adam and Eve are thus destined to accompany their earth fellows on the Paradise adventure when Urantia has become settled in light and life.
(1025.6) 93:10.10 Less than a thousand years ago this same Machiventa Melchizedek, the onetime sage of Salem, was invisibly present on Urantia for a period of one hundred years, acting as resident governor general of the planet; and if the present system of directing planetary affairs should continue, he will be due to return in the same capacity in a little over one thousand years.
(1026.1) 93:10.11 This is the story of Machiventa Melchizedek, one of the most unique of all characters ever to become connected with the history of Urantia and a personality who may be destined to play an important role in the future experience of your irregular and unusual world.
(1026.2) 93:10.12 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 94

The Melchizedek Teachings in the Orient

(1027.1) 94:0.1 THE early teachers of the Salem religion penetrated to the remotest tribes of Africa and Eurasia, ever preaching Machiventa’s gospel of man’s faith and trust in the one universal God as the only price of obtaining divine favor. Melchizedek’s covenant with Abraham was the pattern for all the early propaganda that went out from Salem and other centers. Urantia has never had more enthusiastic and aggressive missionaries of any religion than these noble men and women who carried the teachings of Melchizedek over the entire Eastern Hemisphere. These missionaries were recruited from many peoples and races, and they largely spread their teachings through the medium of native converts. They established training centers in different parts of the world where they taught the natives the Salem religion and then commissioned these pupils to function as teachers among their own people.

1. The Salem Teachings in Vedic India

(1027.2) 94:1.1 In the days of Melchizedek, India was a cosmopolitan country which had recently come under the political and religious dominance of the Aryan-Andite invaders from the north and west. At this time only the northern and western portions of the peninsula had been extensively permeated by the Aryans. These Vedic newcomers had brought along with them their many tribal deities. Their religious forms of worship followed closely the ceremonial practices of their earlier Andite forebears in that the father still functioned as a priest and the mother as a priestess, and the family hearth was still utilized as an altar.
(1027.3) 94:1.2 The Vedic cult was then in process of growth and metamorphosis under the direction of the Brahman caste of teacher-priests, who were gradually assuming control over the expanding ritual of worship. The amalgamation of the onetime thirty-three Aryan deities was well under way when the Salem missionaries penetrated the north of India.
(1027.4) 94:1.3 The polytheism of these Aryans represented a degeneration of their earlier monotheism occasioned by their separation into tribal units, each tribe having its venerated god. This devolution of the original monotheism and trinitarianism of Andite Mesopotamia was in process of resynthesis in the early centuries of the second millennium before Christ. The many gods were organized into a pantheon under the triune leadership of Dyaus pitar, the lord of heaven; Indra, the tempestuous lord of the atmosphere; and Agni, the three-headed fire god, lord of the earth and the vestigial symbol of an earlier Trinity concept.
(1027.5) 94:1.4 Definite henotheistic developments were paving the way for an evolved monotheism. Agni, the most ancient deity, was often exalted as the father-head of the entire pantheon. The deity-father principle, sometimes called Prajapati, sometimes termed Brahma, was submerged in the theologic battle which the Brahman priests later fought with the Salem teachers. The Brahman was conceived as the energy-divinity principle activating the entire Vedic pantheon.
(1028.1) 94:1.5 The Salem missionaries preached the one God of Melchizedek, the Most High of heaven. This portrayal was not altogether disharmonious with the emerging concept of the Father-Brahma as the source of all gods, but the Salem doctrine was nonritualistic and hence ran directly counter to the dogmas, traditions, and teachings of the Brahman priesthood. Never would the Brahman priests accept the Salem teaching of salvation through faith, favor with God apart from ritualistic observances and sacrificial ceremonials.
(1028.2) 94:1.6 The rejection of the Melchizedek gospel of trust in God and salvation through faith marked a vital turning point for India. The Salem missionaries had contributed much to the loss of faith in all the ancient Vedic gods, but the leaders, the priests of Vedism, refused to accept the Melchizedek teaching of one God and one simple faith.
(1028.3) 94:1.7 The Brahmans culled the sacred writings of their day in an effort to combat the Salem teachers, and this compilation, as later revised, has come on down to modern times as the Rig-Veda, one of the most ancient of sacred books. The second, third, and fourth Vedas followed as the Brahmans sought to crystallize, formalize, and fix their rituals of worship and sacrifice upon the peoples of those days. Taken at their best, these writings are the equal of any other body of similar character in beauty of concept and truth of discernment. But as this superior religion became contaminated with the thousands upon thousands of superstitions, cults, and rituals of southern India, it progressively metamorphosed into the most variegated system of theology ever developed by mortal man. An examination of the Vedas will disclose some of the highest and some of the most debased concepts of Deity ever to be conceived.

2. Brahmanism

(1028.4) 94:2.1 As the Salem missionaries penetrated southward into the Dravidian Deccan, they encountered an increasing caste system, the scheme of the Aryans to prevent loss of racial identity in the face of a rising tide of the secondary Sangik peoples. Since the Brahman priest caste was the very essence of this system, this social order greatly retarded the progress of the Salem teachers. This caste system failed to save the Aryan race, but it did succeed in perpetuating the Brahmans, who, in turn, have maintained their religious hegemony in India to the present time.
(1028.5) 94:2.2 And now, with the weakening of Vedism through the rejection of higher truth, the cult of the Aryans became subject to increasing inroads from the Deccan. In a desperate effort to stem the tide of racial extinction and religious obliteration, the Brahman caste sought to exalt themselves above all else. They taught that the sacrifice to deity in itself was all-efficacious, that it was all-compelling in its potency. They proclaimed that, of the two essential divine principles of the universe, one was Brahman the deity, and the other was the Brahman priesthood. Among no other Urantia peoples did the priests presume to exalt themselves above even their gods, to relegate to themselves the honors due their gods. But they went so absurdly far with these presumptuous claims that the whole precarious system collapsed before the debasing cults which poured in from the surrounding and less advanced civilizations. The vast Vedic priesthood itself floundered and sank beneath the black flood of inertia and pessimism which their own selfish and unwise presumption had brought upon all India.
(1029.1) 94:2.3 The undue concentration on self led certainly to a fear of the nonevolutionary perpetuation of self in an endless round of successive incarnations as man, beast, or weeds. And of all the contaminating beliefs which could have become fastened upon what may have been an emerging monotheism, none was so stultifying as this belief in transmigration — the doctrine of the reincarnation of souls — which came from the Dravidian Deccan. This belief in the weary and monotonous round of repeated transmigrations robbed struggling mortals of their long-cherished hope of finding that deliverance and spiritual advancement in death which had been a part of the earlier Vedic faith.
(1029.2) 94:2.4 This philosophically debilitating teaching was soon followed by the invention of the doctrine of the eternal escape from self by submergence in the universal rest and peace of absolute union with Brahman, the oversoul of all creation. Mortal desire and human ambition were effectually ravished and virtually destroyed. For more than two thousand years the better minds of India have sought to escape from all desire, and thus was opened wide the door for the entrance of those later cults and teachings which have virtually shackled the souls of many Hindu peoples in the chains of spiritual hopelessness. Of all civilizations, the Vedic-Aryan paid the most terrible price for its rejection of the Salem gospel.
(1029.3) 94:2.5 Caste alone could not perpetuate the Aryan religio-cultural system, and as the inferior religions of the Deccan permeated the north, there developed an age of despair and hopelessness. It was during these dark days that the cult of taking no life arose, and it has ever since persisted. Many of the new cults were frankly atheistic, claiming that such salvation as was attainable could come only by man’s own unaided efforts. But throughout a great deal of all this unfortunate philosophy, distorted remnants of the Melchizedek and even the Adamic teachings can be traced.
(1029.4) 94:2.6 These were the times of the compilation of the later scriptures of the Hindu faith, the Brahmanas and the Upanishads. Having rejected the teachings of personal religion through the personal faith experience with the one God, and having become contaminated with the flood of debasing and debilitating cults and creeds from the Deccan, with their anthropomorphisms and reincarnations, the Brahmanic priesthood experienced a violent reaction against these vitiating beliefs; there was a definite effort to seek and to find true reality. The Brahmans set out to deanthropomorphize the Indian concept of deity, but in so doing they stumbled into the grievous error of depersonalizing the concept of God, and they emerged, not with a lofty and spiritual ideal of the Paradise Father, but with a distant and metaphysical idea of an all-encompassing Absolute.
(1029.5) 94:2.7 In their efforts at self-preservation the Brahmans had rejected the one God of Melchizedek, and now they found themselves with the hypothesis of Brahman, that indefinite and illusive philosophic self, that impersonal and impotent it which has left the spiritual life of India helpless and prostrate from that unfortunate day to the twentieth century.
(1029.6) 94:2.8 It was during the times of the writing of the Upanishads that Buddhism arose in India. But despite its successes of a thousand years, it could not compete with later Hinduism; despite a higher morality, its early portrayal of God was even less well-defined than was that of Hinduism, which provided for lesser and personal deities. Buddhism finally gave way in northern India before the onslaught of a militant Islam with its clear-cut concept of Allah as the supreme God of the universe.

3. Brahmanic Philosophy

(1030.1) 94:3.1 While the highest phase of Brahmanism was hardly a religion, it was truly one of the most noble reaches of the mortal mind into the domains of philosophy and metaphysics. Having started out to discover final reality, the Indian mind did not stop until it had speculated about almost every phase of theology excepting the essential dual concept of religion: the existence of the Universal Father of all universe creatures and the fact of the ascending experience in the universe of these very creatures as they seek to attain the eternal Father, who has commanded them to be perfect, even as he is perfect.
(1030.2) 94:3.2 In the concept of Brahman the minds of those days truly grasped at the idea of some all-pervading Absolute, for this postulate was at one and the same time identified as creative energy and cosmic reaction. Brahman was conceived to be beyond all definition, capable of being comprehended only by the successive negation of all finite qualities. It was definitely a belief in an absolute, even an infinite, being, but this concept was largely devoid of personality attributes and was therefore not experiencible by individual religionists.
(1030.3) 94:3.3 Brahman-Narayana was conceived as the Absolute, the infinite IT IS, the primordial creative potency of the potential cosmos, the Universal Self existing static and potential throughout all eternity. Had the philosophers of those days been able to make the next advance in deity conception, had they been able to conceive of the Brahman as associative and creative, as a personality approachable by created and evolving beings, then might such a teaching have become the most advanced portraiture of Deity on Urantia since it would have encompassed the first five levels of total deity function and might possibly have envisioned the remaining two.
(1030.4) 94:3.4 In certain phases the concept of the One Universal Oversoul as the totality of the summation of all creature existence led the Indian philosophers very close to the truth of the Supreme Being, but this truth availed them naught because they failed to evolve any reasonable or rational personal approach to the attainment of their theoretic monotheistic goal of Brahman-Narayana.
(1030.5) 94:3.5 The karma principle of causality continuity is, again, very close to the truth of the repercussional synthesis of all time-space actions in the Deity presence of the Supreme; but this postulate never provided for the co-ordinate personal attainment of Deity by the individual religionist, only for the ultimate engulfment of all personality by the Universal Oversoul.
(1030.6) 94:3.6 The philosophy of Brahmanism also came very near to the realization of the indwelling of the Thought Adjusters, only to become perverted through the misconception of truth. The teaching that the soul is the indwelling of the Brahman would have paved the way for an advanced religion had not this concept been completely vitiated by the belief that there is no human individuality apart from this indwelling of the Universal One.
(1030.7) 94:3.7 In the doctrine of the merging of the self-soul with the Oversoul, the theologians of India failed to provide for the survival of something human, something new and unique, something born of the union of the will of man and the will of God. The teaching of the soul’s return to the Brahman is closely parallel to the truth of the Adjuster’s return to the bosom of the Universal Father, but there is something distinct from the Adjuster which also survives, the morontial counterpart of mortal personality. And this vital concept was fatally absent from Brahmanic philosophy.
(1031.1) 94:3.8 Brahmanic philosophy has approximated many of the facts of the universe and has approached numerous cosmic truths, but it has all too often fallen victim to the error of failing to differentiate between the several levels of reality, such as absolute, transcendental, and finite. It has failed to take into account that what may be finite-illusory on the absolute level may be absolutely real on the finite level. And it has also taken no cognizance of the essential personality of the Universal Father, who is personally contactable on all levels from the evolutionary creature’s limited experience with God on up to the limitless experience of the Eternal Son with the Paradise Father.

4. The Hindu Religion

(1031.2) 94:4.1 With the passing of the centuries in India, the populace returned in measure to the ancient rituals of the Vedas as they had been modified by the teachings of the Melchizedek missionaries and crystallized by the later Brahman priesthood. This, the oldest and most cosmopolitan of the world’s religions, has undergone further changes in response to Buddhism and Jainism and to the later appearing influences of Mohammedanism and Christianity. But by the time the teachings of Jesus arrived, they had already become so Occidentalized as to be a “white man’s religion,” hence strange and foreign to the Hindu mind.
(1031.3) 94:4.2 Hindu theology, at present, depicts four descending levels of deity and divinity:
(1031.4) 94:4.3 1. The Brahman, the Absolute, the Infinite One, the IT IS.
(1031.5) 94:4.4 2. The Trimurti, the supreme trinity of Hinduism. In this association Brahma, the first member, is conceived as being self-created out of the Brahman — infinity. Were it not for close identification with the pantheistic Infinite One, Brahma could constitute the foundation for a concept of the Universal Father. Brahma is also identified with fate.
(1031.6) 94:4.5 The worship of the second and third members, Siva and Vishnu, arose in the first millennium after Christ. Siva is lord of life and death, god of fertility, and master of destruction. Vishnu is extremely popular due to the belief that he periodically incarnates in human form. In this way, Vishnu becomes real and living in the imaginations of the Indians. Siva and Vishnu are each regarded by some as supreme over all.
(1031.7) 94:4.6 3. Vedic and post-Vedic deities. Many of the ancient gods of the Aryans, such as Agni, Indra, Soma, have persisted as secondary to the three members of the Trimurti. Numerous additional gods have arisen since the early days of Vedic India, and these have also been incorporated into the Hindu pantheon.
(1031.8) 94:4.7 4. The demigods: supermen, semigods, heroes, demons, ghosts, evil spirits, sprites, monsters, goblins, and saints of the later-day cults.
(1031.9) 94:4.8 While Hinduism has long failed to vivify the Indian people, at the same time it has usually been a tolerant religion. Its great strength lies in the fact that it has proved to be the most adaptive, amorphic religion to appear on Urantia. It is capable of almost unlimited change and possesses an unusual range of flexible adjustment from the high and semimonotheistic speculations of the intellectual Brahman to the arrant fetishism and primitive cult practices of the debased and depressed classes of ignorant believers.
(1032.1) 94:4.9 Hinduism has survived because it is essentially an integral part of the basic social fabric of India. It has no great hierarchy which can be disturbed or destroyed; it is interwoven into the life pattern of the people. It has an adaptability to changing conditions that excels all other cults, and it displays a tolerant attitude of adoption toward many other religions, Gautama Buddha and even Christ himself being claimed as incarnations of Vishnu.
(1032.2) 94:4.10 Today, in India, the great need is for the portrayal of the Jesusonian gospel — the Fatherhood of God and the sonship and consequent brotherhood of all men, which is personally realized in loving ministry and social service. In India the philosophical framework is existent, the cult structure is present; all that is needed is the vitalizing spark of the dynamic love portrayed in the original gospel of the Son of Man, divested of the Occidental dogmas and doctrines which have tended to make Michael’s life bestowal a white man’s religion.

5. The Struggle for Truth in China

(1032.3) 94:5.1 As the Salem missionaries passed through Asia, spreading the doctrine of the Most High God and salvation through faith, they absorbed much of the philosophy and religious thought of the various countries traversed. But the teachers commissioned by Melchizedek and his successors did not default in their trust; they did penetrate to all peoples of the Eurasian continent, and it was in the middle of the second millennium before Christ that they arrived in China. At See Fuch, for more than one hundred years, the Salemites maintained their headquarters, there training Chinese teachers who taught throughout all the domains of the yellow race.
(1032.4) 94:5.2 It was in direct consequence of this teaching that the earliest form of Taoism arose in China, a vastly different religion than the one which bears that name today. Early or proto-Taoism was a compound of the following factors:
(1032.5) 94:5.3 1. The lingering teachings of Singlangton, which persisted in the concept of Shang-ti, the God of Heaven. In the times of Singlangton the Chinese people became virtually monotheistic; they concentrated their worship on the One Truth, later known as the Spirit of Heaven, the universe ruler. And the yellow race never fully lost this early concept of Deity, although in subsequent centuries many subordinate gods and spirits insidiously crept into their religion.
(1032.6) 94:5.4 2. The Salem religion of a Most High Creator Deity who would bestow his favor upon mankind in response to man’s faith. But it is all too true that, by the time the Melchizedek missionaries had penetrated to the lands of the yellow race, their original message had become considerably changed from the simple doctrines of Salem in the days of Machiventa.
(1032.7) 94:5.5 3. The Brahman-Absolute concept of the Indian philosophers, coupled with the desire to escape all evil. Perhaps the greatest extraneous influence in the eastward spread of the Salem religion was exerted by the Indian teachers of the Vedic faith, who injected their conception of the Brahman — the Absolute — into the salvationistic thought of the Salemites.
(1033.1) 94:5.6 This composite belief spread through the lands of the yellow and brown races as an underlying influence in religio-philosophic thought. In Japan this proto-Taoism was known as Shinto, and in this country, far-distant from Salem of Palestine, the peoples learned of the incarnation of Machiventa Melchizedek, who dwelt upon earth that the name of God might not be forgotten by mankind.*
(1033.2) 94:5.7 In China all of these beliefs were later confused and compounded with the ever-growing cult of ancestor worship. But never since the time of Singlangton have the Chinese fallen into helpless slavery to priestcraft. The yellow race was the first to emerge from barbaric bondage into orderly civilization because it was the first to achieve some measure of freedom from the abject fear of the gods, not even fearing the ghosts of the dead as other races feared them. China met her defeat because she failed to progress beyond her early emancipation from priests; she fell into an almost equally calamitous error, the worship of ancestors.
(1033.3) 94:5.8 But the Salemites did not labor in vain. It was upon the foundations of their gospel that the great philosophers of sixth-century China built their teachings. The moral atmosphere and the spiritual sentiments of the times of Lao-tse and Confucius grew up out of the teachings of the Salem missionaries of an earlier age.

6. Lao-Tse and Confucius

(1033.4) 94:6.1 About six hundred years before the arrival of Michael, it seemed to Melchizedek, long since departed from the flesh, that the purity of his teaching on earth was being unduly jeopardized by general absorption into the older Urantia beliefs. It appeared for a time that his mission as a forerunner of Michael might be in danger of failing. And in the sixth century before Christ, through an unusual co-ordination of spiritual agencies, not all of which are understood even by the planetary supervisors, Urantia witnessed a most unusual presentation of manifold religious truth. Through the agency of several human teachers the Salem gospel was restated and revitalized, and as it was then presented, much has persisted to the times of this writing.
(1033.5) 94:6.2 This unique century of spiritual progress was characterized by great religious, moral, and philosophic teachers all over the civilized world. In China, the two outstanding teachers were Lao-tse and Confucius.
(1033.6) 94:6.3 Lao-tse built directly upon the concepts of the Salem traditions when he declared Tao to be the One First Cause of all creation. Lao was a man of great spiritual vision. He taught that man’s eternal destiny was “everlasting union with Tao, Supreme God and Universal King.” His comprehension of ultimate causation was most discerning, for he wrote: “Unity arises out of the Absolute Tao, and from Unity there appears cosmic Duality, and from such Duality, Trinity springs forth into existence, and Trinity is the primal source of all reality.” “All reality is ever in balance between the potentials and the actuals of the cosmos, and these are eternally harmonized by the spirit of divinity.”*
(1033.7) 94:6.4 Lao-tse also made one of the earliest presentations of the doctrine of returning good for evil: “Goodness begets goodness, but to the one who is truly good, evil also begets goodness.”
(1033.8) 94:6.5 He taught the return of the creature to the Creator and pictured life as the emergence of a personality from the cosmic potentials, while death was like the returning home of this creature personality. His concept of true faith was unusual, and he too likened it to the “attitude of a little child.”
(1034.1) 94:6.6 His understanding of the eternal purpose of God was clear, for he said: “The Absolute Deity does not strive but is always victorious; he does not coerce mankind but always stands ready to respond to their true desires; the will of God is eternal in patience and eternal in the inevitability of its expression.” And of the true religionist he said, in expressing the truth that it is more blessed to give than to receive: “The good man seeks not to retain truth for himself but rather attempts to bestow these riches upon his fellows, for that is the realization of truth. The will of the Absolute God always benefits, never destroys; the purpose of the true believer is always to act but never to coerce.”
(1034.2) 94:6.7 Lao’s teaching of nonresistance and the distinction which he made between action and coercion became later perverted into the beliefs of “seeing, doing, and thinking nothing.” But Lao never taught such error, albeit his presentation of nonresistance has been a factor in the further development of the pacific predilections of the Chinese peoples.
(1034.3) 94:6.8 But the popular Taoism of twentieth-century Urantia has very little in common with the lofty sentiments and the cosmic concepts of the old philosopher who taught the truth as he perceived it, which was: That faith in the Absolute God is the source of that divine energy which will remake the world, and by which man ascends to spiritual union with Tao, the Eternal Deity and Creator Absolute of the universes.
(1034.4) 94:6.9 Confucius (Kung Fu-tze) was a younger contemporary of Lao in sixth-century China. Confucius based his doctrines upon the better moral traditions of the long history of the yellow race, and he was also somewhat influenced by the lingering traditions of the Salem missionaries. His chief work consisted in the compilation of the wise sayings of ancient philosophers. He was a rejected teacher during his lifetime, but his writings and teachings have ever since exerted a great influence in China and Japan. Confucius set a new pace for the shamans in that he put morality in the place of magic. But he built too well; he made a new fetish out of order and established a respect for ancestral conduct that is still venerated by the Chinese at the time of this writing.
(1034.5) 94:6.10 The Confucian preachment of morality was predicated on the theory that the earthly way is the distorted shadow of the heavenly way; that the true pattern of temporal civilization is the mirror reflection of the eternal order of heaven. The potential God concept in Confucianism was almost completely subordinated to the emphasis placed upon the Way of Heaven, the pattern of the cosmos.
(1034.6) 94:6.11 The teachings of Lao have been lost to all but a few in the Orient, but the writings of Confucius have ever since constituted the basis of the moral fabric of the culture of almost a third of Urantians. These Confucian precepts, while perpetuating the best of the past, were somewhat inimical to the very Chinese spirit of investigation that had produced those achievements which were so venerated. The influence of these doctrines was unsuccessfully combated both by the imperial efforts of Ch’in Shih Huang Ti and by the teachings of Mo Ti, who proclaimed a brotherhood founded not on ethical duty but on the love of God. He sought to rekindle the ancient quest for new truth, but his teachings failed before the vigorous opposition of the disciples of Confucius.
(1034.7) 94:6.12 Like many other spiritual and moral teachers, both Confucius and Lao-tse were eventually deified by their followers in those spiritually dark ages of China which intervened between the decline and perversion of the Taoist faith and the coming of the Buddhist missionaries from India. During these spiritually decadent centuries the religion of the yellow race degenerated into a pitiful theology wherein swarmed devils, dragons, and evil spirits, all betokening the returning fears of the unenlightened mortal mind. And China, once at the head of human society because of an advanced religion, then fell behind because of temporary failure to progress in the true path of the development of that God-consciousness which is indispensable to the true progress, not only of the individual mortal, but also of the intricate and complex civilizations which characterize the advance of culture and society on an evolutionary planet of time and space.

7. Gautama Siddhartha

(1035.1) 94:7.1 Contemporary with Lao-tse and Confucius in China, another great teacher of truth arose in India. Gautama Siddhartha was born in the sixth century before Christ in the north Indian province of Nepal. His followers later made it appear that he was the son of a fabulously wealthy ruler, but, in truth, he was the heir apparent to the throne of a petty chieftain who ruled by sufferance over a small and secluded mountain valley in the southern Himalayas.
(1035.2) 94:7.2 Gautama formulated those theories which grew into the philosophy of Buddhism after six years of the futile practice of Yoga. Siddhartha made a determined but unavailing fight against the growing caste system. There was a lofty sincerity and a unique unselfishness about this young prophet prince that greatly appealed to the men of those days. He detracted from the practice of seeking individual salvation through physical affliction and personal pain. And he exhorted his followers to carry his gospel to all the world.
(1035.3) 94:7.3 Amid the confusion and extreme cult practices of India, the saner and more moderate teachings of Gautama came as a refreshing relief. He denounced gods, priests, and their sacrifices, but he too failed to perceive the personality of the One Universal. Not believing in the existence of individual human souls, Gautama, of course, made a valiant fight against the time-honored belief in transmigration of the soul. He made a noble effort to deliver men from fear, to make them feel at ease and at home in the great universe, but he failed to show them the pathway to that real and supernal home of ascending mortals — Paradise — and to the expanding service of eternal existence.
(1035.4) 94:7.4 Gautama was a real prophet, and had he heeded the instruction of the hermit Godad, he might have aroused all India by the inspiration of the revival of the Salem gospel of salvation by faith. Godad was descended through a family that had never lost the traditions of the Melchizedek missionaries.
(1035.5) 94:7.5 At Benares Gautama founded his school, and it was during its second year that a pupil, Bautan, imparted to his teacher the traditions of the Salem missionaries about the Melchizedek covenant with Abraham; and while Siddhartha did not have a very clear concept of the Universal Father, he took an advanced stand on salvation through faith — simple belief. He so declared himself before his followers and began sending his students out in groups of sixty to proclaim to the people of India “the glad tidings of free salvation; that all men, high and low, can attain bliss by faith in righteousness and justice.”
(1035.6) 94:7.6 Gautama’s wife believed her husband’s gospel and was the founder of an order of nuns. His son became his successor and greatly extended the cult; he grasped the new idea of salvation through faith but in his later years wavered regarding the Salem gospel of divine favor through faith alone, and in his old age his dying words were, “Work out your own salvation.”
(1036.1) 94:7.7 When proclaimed at its best, Gautama’s gospel of universal salvation, free from sacrifice, torture, ritual, and priests, was a revolutionary and amazing doctrine for its time. And it came surprisingly near to being a revival of the Salem gospel. It brought succor to millions of despairing souls, and notwithstanding its grotesque perversion during later centuries, it still persists as the hope of millions of human beings.
(1036.2) 94:7.8 Siddhartha taught far more truth than has survived in the modern cults bearing his name. Modern Buddhism is no more the teachings of Gautama Siddhartha than is Christianity the teachings of Jesus of Nazareth.

8. The Buddhist Faith

(1036.3) 94:8.1 To become a Buddhist, one merely made public profession of the faith by reciting the Refuge: “I take my refuge in the Buddha; I take my refuge in the Doctrine; I take my refuge in the Brotherhood.”
(1036.4) 94:8.2 Buddhism took origin in a historic person, not in a myth. Gautama’s followers called him Sasta, meaning master or teacher. While he made no superhuman claims for either himself or his teachings, his disciples early began to call him the enlightened one, the Buddha; later on, Sakyamuni Buddha.
(1036.5) 94:8.3 The original gospel of Gautama was based on the four noble truths:
(1036.6) 94:8.4 1. The noble truths of suffering.
(1036.7) 94:8.5 2. The origins of suffering.
(1036.8) 94:8.6 3. The destruction of suffering.
(1036.9) 94:8.7 4. The way to the destruction of suffering.
(1036.10) 94:8.8 Closely linked to the doctrine of suffering and the escape therefrom was the philosophy of the Eightfold Path: right views, aspirations, speech, conduct, livelihood, effort, mindfulness, and contemplation. It was not Gautama’s intention to attempt to destroy all effort, desire, and affection in the escape from suffering; rather was his teaching designed to picture to mortal man the futility of pinning all hope and aspirations entirely on temporal goals and material objectives. It was not so much that love of one’s fellows should be shunned as that the true believer should also look beyond the associations of this material world to the realities of the eternal future.
(1036.11) 94:8.9 The moral commandments of Gautama’s preachment were five in number:
(1036.12) 94:8.10 1. You shall not kill.
(1036.13) 94:8.11 2. You shall not steal.
(1036.14) 94:8.12 3. You shall not be unchaste.
(1036.15) 94:8.13 4. You shall not lie.
(1036.16) 94:8.14 5. You shall not drink intoxicating liquors.
(1036.17) 94:8.15 There were several additional or secondary commandments, whose observance was optional with believers.
(1036.18) 94:8.16 Siddhartha hardly believed in the immortality of the human personality; his philosophy only provided for a sort of functional continuity. He never clearly defined what he meant to include in the doctrine of Nirvana. The fact that it could theoretically be experienced during mortal existence would indicate that it was not viewed as a state of complete annihilation. It implied a condition of supreme enlightenment and supernal bliss wherein all fetters binding man to the material world had been broken; there was freedom from the desires of mortal life and deliverance from all danger of ever again experiencing incarnation.
(1037.1) 94:8.17 According to the original teachings of Gautama, salvation is achieved by human effort, apart from divine help; there is no place for saving faith or prayers to superhuman powers. Gautama, in his attempt to minimize the superstitions of India, endeavored to turn men away from the blatant claims of magical salvation. And in making this effort, he left the door wide open for his successors to misinterpret his teaching and to proclaim that all human striving for attainment is distasteful and painful. His followers overlooked the fact that the highest happiness is linked with the intelligent and enthusiastic pursuit of worthy goals, and that such achievements constitute true progress in cosmic self-realization.
(1037.2) 94:8.18 The great truth of Siddhartha’s teaching was his proclamation of a universe of absolute justice. He taught the best godless philosophy ever invented by mortal man; it was the ideal humanism and most effectively removed all grounds for superstition, magical rituals, and fear of ghosts or demons.
(1037.3) 94:8.19 The great weakness in the original gospel of Buddhism was that it did not produce a religion of unselfish social service. The Buddhistic brotherhood was, for a long time, not a fraternity of believers but rather a community of student teachers. Gautama forbade their receiving money and thereby sought to prevent the growth of hierarchal tendencies. Gautama himself was highly social; indeed, his life was much greater than his preachment.

9. The Spread of Buddhism

(1037.4) 94:9.1 Buddhism prospered because it offered salvation through belief in the Buddha, the enlightened one. It was more representative of the Melchizedek truths than any other religious system to be found throughout eastern Asia. But Buddhism did not become widespread as a religion until it was espoused in self-protection by the low-caste monarch Asoka, who, next to Ikhnaton in Egypt, was one of the most remarkable civil rulers between Melchizedek and Michael. Asoka built a great Indian empire through the propaganda of his Buddhist missionaries. During a period of twenty-five years he trained and sent forth more than seventeen thousand missionaries to the farthest frontiers of all the known world. In one generation he made Buddhism the dominant religion of one half the world. It soon became established in Tibet, Kashmir, Ceylon, Burma, Java, Siam, Korea, China, and Japan. And generally speaking, it was a religion vastly superior to those which it supplanted or upstepped.
(1037.5) 94:9.2 The spread of Buddhism from its homeland in India to all of Asia is one of the thrilling stories of the spiritual devotion and missionary persistence of sincere religionists. The teachers of Gautama’s gospel not only braved the perils of the overland caravan routes but faced the dangers of the China Seas as they pursued their mission over the Asiatic continent, bringing to all peoples the message of their faith. But this Buddhism was no longer the simple doctrine of Gautama; it was the miraculized gospel which made him a god. And the farther Buddhism spread from its highland home in India, the more unlike the teachings of Gautama it became, and the more like the religions it supplanted, it grew to be.
(1038.1) 94:9.3 Buddhism, later on, was much affected by Taoism in China, Shinto in Japan, and Christianity in Tibet. After a thousand years, in India Buddhism simply withered and expired. It became Brahmanized and later abjectly surrendered to Islam, while throughout much of the rest of the Orient it degenerated into a ritual which Gautama Siddhartha would never have recognized.
(1038.2) 94:9.4 In the south the fundamentalist stereotype of the teachings of Siddhartha persisted in Ceylon, Burma, and the Indo-China peninsula. This is the Hinayana division of Buddhism which clings to the early or asocial doctrine.
(1038.3) 94:9.5 But even before the collapse in India, the Chinese and north Indian groups of Gautama’s followers had begun the development of the Mahayana teaching of the “Great Road” to salvation in contrast with the purists of the south who held to the Hinayana, or “Lesser Road.” And these Mahayanists cast loose from the social limitations inherent in the Buddhist doctrine, and ever since has this northern division of Buddhism continued to evolve in China and Japan.
(1038.4) 94:9.6 Buddhism is a living, growing religion today because it succeeds in conserving many of the highest moral values of its adherents. It promotes calmness and self-control, augments serenity and happiness, and does much to prevent sorrow and mourning. Those who believe this philosophy live better lives than many who do not.

10. Religion in Tibet

(1038.5) 94:10.1 In Tibet may be found the strangest association of the Melchizedek teachings combined with Buddhism, Hinduism, Taoism, and Christianity. When the Buddhist missionaries entered Tibet, they encountered a state of primitive savagery very similar to that which the early Christian missionaries found among the northern tribes of Europe.
(1038.6) 94:10.2 These simple-minded Tibetans would not wholly give up their ancient magic and charms. Examination of the religious ceremonials of present-day Tibetan rituals reveals an overgrown brotherhood of priests with shaven heads who practice an elaborate ritual embracing bells, chants, incense, processionals, rosaries, images, charms, pictures, holy water, gorgeous vestments, and elaborate choirs. They have rigid dogmas and crystallized creeds, mystic rites and special fasts. Their hierarchy embraces monks, nuns, abbots, and the Grand Lama. They pray to angels, saints, a Holy Mother, and the gods. They practice confessions and believe in purgatory. Their monasteries are extensive and their cathedrals magnificent. They keep up an endless repetition of sacred rituals and believe that such ceremonials bestow salvation. Prayers are fastened to a wheel, and with its turning they believe the petitions become efficacious. Among no other people of modern times can be found the observance of so much from so many religions; and it is inevitable that such a cumulative liturgy would become inordinately cumbersome and intolerably burdensome.
(1038.7) 94:10.3 The Tibetans have something of all the leading world religions except the simple teachings of the Jesusonian gospel: sonship with God, brotherhood with man, and ever-ascending citizenship in the eternal universe.

11. Buddhist Philosophy

(1038.8) 94:11.1 Buddhism entered China in the first millennium after Christ, and it fitted well into the religious customs of the yellow race. In ancestor worship they had long prayed to the dead; now they could also pray for them. Buddhism soon amalgamated with the lingering ritualistic practices of disintegrating Taoism. This new synthetic religion with its temples of worship and definite religious ceremonial soon became the generally accepted cult of the peoples of China, Korea, and Japan.
(1039.1) 94:11.2 While in some respects it is unfortunate that Buddhism was not carried to the world until after Gautama’s followers had so perverted the traditions and teachings of the cult as to make of him a divine being, nonetheless this myth of his human life, embellished as it was with a multitude of miracles, proved very appealing to the auditors of the northern or Mahayana gospel of Buddhism.
(1039.2) 94:11.3 Some of his later followers taught that Sakyamuni Buddha’s spirit returned periodically to earth as a living Buddha, thus opening the way for an indefinite perpetuation of Buddha images, temples, rituals, and impostor “living Buddhas.” Thus did the religion of the great Indian protestant eventually find itself shackled with those very ceremonial practices and ritualistic incantations against which he had so fearlessly fought, and which he had so valiantly denounced.
(1039.3) 94:11.4 The great advance made in Buddhist philosophy consisted in its comprehension of the relativity of all truth. Through the mechanism of this hypothesis Buddhists have been able to reconcile and correlate the divergencies within their own religious scriptures as well as the differences between their own and many others. It was taught that the small truth was for little minds, the large truth for great minds.
(1039.4) 94:11.5 This philosophy also held that the Buddha (divine) nature resided in all men; that man, through his own endeavors, could attain to the realization of this inner divinity. And this teaching is one of the clearest presentations of the truth of the indwelling Adjusters ever to be made by a Urantian religion.
(1039.5) 94:11.6 But a great limitation in the original gospel of Siddhartha, as it was interpreted by his followers, was that it attempted the complete liberation of the human self from all the limitations of the mortal nature by the technique of isolating the self from objective reality. True cosmic self-realization results from identification with cosmic reality and with the finite cosmos of energy, mind, and spirit, bounded by space and conditioned by time.
(1039.6) 94:11.7 But though the ceremonies and outward observances of Buddhism became grossly contaminated with those of the lands to which it traveled, this degeneration was not altogether the case in the philosophical life of the great thinkers who, from time to time, embraced this system of thought and belief. Through more than two thousand years, many of the best minds of Asia have concentrated upon the problem of ascertaining absolute truth and the truth of the Absolute.
(1039.7) 94:11.8 The evolution of a high concept of the Absolute was achieved through many channels of thought and by devious paths of reasoning. The upward ascent of this doctrine of infinity was not so clearly defined as was the evolution of the God concept in Hebrew theology. Nevertheless, there were certain broad levels which the minds of the Buddhists reached, tarried upon, and passed through on their way to the envisioning of the Primal Source of universes:
(1039.8) 94:11.9 1. The Gautama legend. At the base of the concept was the historic fact of the life and teachings of Siddhartha, the prophet prince of India. This legend grew in myth as it traveled through the centuries and across the broad lands of Asia until it surpassed the status of the idea of Gautama as the enlightened one and began to take on additional attributes.
(1040.1) 94:11.10 2. The many Buddhas. It was reasoned that, if Gautama had come to the peoples of India, then, in the remote past and in the remote future, the races of mankind must have been, and undoubtedly would be, blessed with other teachers of truth. This gave rise to the teaching that there were many Buddhas, an unlimited and infinite number, even that anyone could aspire to become one — to attain the divinity of a Buddha.
(1040.2) 94:11.11 3. The Absolute Buddha. By the time the number of Buddhas was approaching infinity, it became necessary for the minds of those days to reunify this unwieldy concept. Accordingly it began to be taught that all Buddhas were but the manifestation of some higher essence, some Eternal One of infinite and unqualified existence, some Absolute Source of all reality. From here on, the Deity concept of Buddhism, in its highest form, becomes divorced from the human person of Gautama Siddhartha and casts off from the anthropomorphic limitations which have held it in leash. This final conception of the Buddha Eternal can well be identified as the Absolute, sometimes even as the infinite I AM.
(1040.3) 94:11.12 While this idea of Absolute Deity never found great popular favor with the peoples of Asia, it did enable the intellectuals of these lands to unify their philosophy and to harmonize their cosmology. The concept of the Buddha Absolute is at times quasi-personal, at times wholly impersonal — even an infinite creative force. Such concepts, though helpful to philosophy, are not vital to religious development. Even an anthropomorphic Yahweh is of greater religious value than an infinitely remote Absolute of Buddhism or Brahmanism.
(1040.4) 94:11.13 At times the Absolute was even thought of as contained within the infinite I AM. But these speculations were chill comfort to the hungry multitudes who craved to hear words of promise, to hear the simple gospel of Salem, that faith in God would assure divine favor and eternal survival.

12. The God Concept of Buddhism

(1040.5) 94:12.1 The great weakness in the cosmology of Buddhism was twofold: its contamination with many of the superstitions of India and China and its sublimation of Gautama, first as the enlightened one, and then as the Eternal Buddha. Just as Christianity has suffered from the absorption of much erroneous human philosophy, so does Buddhism bear its human birthmark. But the teachings of Gautama have continued to evolve during the past two and one-half millenniums. The concept of Buddha, to an enlightened Buddhist, is no more the human personality of Gautama than the concept of Jehovah is identical with the spirit demon of Horeb to an enlightened Christian. Paucity of terminology, together with the sentimental retention of olden nomenclature, is often provocative of the failure to understand the true significance of the evolution of religious concepts.
(1040.6) 94:12.2 Gradually the concept of God, as contrasted with the Absolute, began to appear in Buddhism. Its sources are back in the early days of this differentiation of the followers of the Lesser Road and the Greater Road. It was among the latter division of Buddhism that the dual conception of God and the Absolute finally matured. Step by step, century by century, the God concept has evolved until, with the teachings of Ryonin, Honen Shonin, and Shinran in Japan, this concept finally came to fruit in the belief in Amida Buddha.
(1041.1) 94:12.3 Among these believers it is taught that the soul, upon experiencing death, may elect to enjoy a sojourn in Paradise prior to entering Nirvana, the ultimate of existence. It is proclaimed that this new salvation is attained by faith in the divine mercies and loving care of Amida, God of the Paradise in the west. In their philosophy, the Amidists hold to an Infinite Reality which is beyond all finite mortal comprehension; in their religion, they cling to faith in the all-merciful Amida, who so loves the world that he will not suffer one mortal who calls on his name in true faith and with a pure heart to fail in the attainment of the supernal happiness of Paradise.
(1041.2) 94:12.4 The great strength of Buddhism is that its adherents are free to choose truth from all religions; such freedom of choice has seldom characterized a Urantian faith. In this respect the Shin sect of Japan has become one of the most progressive religious groups in the world; it has revived the ancient missionary spirit of Gautama’s followers and has begun to send teachers to other peoples. This willingness to appropriate truth from any and all sources is indeed a commendable tendency to appear among religious believers during the first half of the twentieth century after Christ.
(1041.3) 94:12.5 Buddhism itself is undergoing a twentieth-century renaissance. Through contact with Christianity the social aspects of Buddhism have been greatly enhanced. The desire to learn has been rekindled in the hearts of the monk priests of the brotherhood, and the spread of education throughout this faith will be certainly provocative of new advances in religious evolution.
(1041.4) 94:12.6 At the time of this writing, much of Asia rests its hope in Buddhism. Will this noble faith, that has so valiantly carried on through the dark ages of the past, once again receive the truth of expanded cosmic realities even as the disciples of the great teacher in India once listened to his proclamation of new truth? Will this ancient faith respond once more to the invigorating stimulus of the presentation of new concepts of God and the Absolute for which it has so long searched?
(1041.5) 94:12.7 All Urantia is waiting for the proclamation of the ennobling message of Michael, unencumbered by the accumulated doctrines and dogmas of nineteen centuries of contact with the religions of evolutionary origin. The hour is striking for presenting to Buddhism, to Christianity, to Hinduism, even to the peoples of all faiths, not the gospel about Jesus, but the living, spiritual reality of the gospel of Jesus.
(1041.6) 94:12.8 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 95

The Melchizedek Teachings in the Levant

(1042.1) 95:0.1 AS INDIA gave rise to many of the religions and philosophies of eastern Asia, so the Levant was the homeland of the faiths of the Occidental world. The Salem missionaries spread out all over southwestern Asia, through Palestine, Mesopotamia, Egypt, Iran, and Arabia, everywhere proclaiming the good news of the gospel of Machiventa Melchizedek. In some of these lands their teachings bore fruit; in others they met with varying success. Sometimes their failures were due to lack of wisdom, sometimes to circumstances beyond their control.

1. The Salem Religion in Mesopotamia

(1042.2) 95:1.1 By 2000 B.C. the religions of Mesopotamia had just about lost the teachings of the Sethites and were largely under the influence of the primitive beliefs of two groups of invaders, the Bedouin Semites who had filtered in from the western desert and the barbarian horsemen who had come down from the north.
(1042.3) 95:1.2 But the custom of the early Adamite peoples in honoring the seventh day of the week never completely disappeared in Mesopotamia. Only, during the Melchizedek era, the seventh day was regarded as the worst of bad luck. It was taboo-ridden; it was unlawful to go on a journey, cook food, or make a fire on the evil seventh day. The Jews carried back to Palestine many of the Mesopotamian taboos which they had found resting on the Babylonian observance of the seventh day, the Shabattum.
(1042.4) 95:1.3 Although the Salem teachers did much to refine and uplift the religions of Mesopotamia, they did not succeed in bringing the various peoples to the permanent recognition of one God. Such teaching gained the ascendancy for more than one hundred and fifty years and then gradually gave way to the older belief in a multiplicity of deities.*
(1042.5) 95:1.4 The Salem teachers greatly reduced the number of the gods of Mesopotamia, at one time bringing the chief deities down to seven: Bel, Shamash, Nabu, Anu, Ea, Marduk, and Sin. At the height of the new teaching they exalted three of these gods to supremacy over all others, the Babylonian triad: Bel, Ea, and Anu, the gods of earth, sea, and sky. Still other triads grew up in different localities, all reminiscent of the trinity teachings of the Andites and the Sumerians and based on the belief of the Salemites in Melchizedek’s insignia of the three circles.
(1042.6) 95:1.5 Never did the Salem teachers fully overcome the popularity of Ishtar, the mother of gods and the spirit of sex fertility. They did much to refine the worship of this goddess, but the Babylonians and their neighbors had never completely outgrown their disguised forms of sex worship. It had become a universal practice throughout Mesopotamia for all women to submit, at least once in early life, to the embrace of strangers; this was thought to be a devotion required by Ishtar, and it was believed that fertility was largely dependent on this sex sacrifice.
(1043.1) 95:1.6 The early progress of the Melchizedek teaching was highly gratifying until Nabodad, the leader of the school at Kish, decided to make a concerted attack upon the prevalent practices of temple harlotry. But the Salem missionaries failed in their effort to bring about this social reform, and in the wreck of this failure all their more important spiritual and philosophic teachings went down in defeat.
(1043.2) 95:1.7 This defeat of the Salem gospel was immediately followed by a great increase in the cult of Ishtar, a ritual which had already invaded Palestine as Ashtoreth, Egypt as Isis, Greece as Aphrodite, and the northern tribes as Astarte. And it was in connection with this revival of the worship of Ishtar that the Babylonian priests turned anew to stargazing; astrology experienced its last great Mesopotamian revival, fortunetelling became the vogue, and for centuries the priesthood increasingly deteriorated.
(1043.3) 95:1.8 Melchizedek had warned his followers to teach about the one God, the Father and Maker of all, and to preach only the gospel of divine favor through faith alone. But it has often been the error of the teachers of new truth to attempt too much, to attempt to supplant slow evolution by sudden revolution. The Melchizedek missionaries in Mesopotamia raised a moral standard too high for the people; they attempted too much, and their noble cause went down in defeat. They had been commissioned to preach a definite gospel, to proclaim the truth of the reality of the Universal Father, but they became entangled in the apparently worthy cause of reforming the mores, and thus was their great mission sidetracked and virtually lost in frustration and oblivion.
(1043.4) 95:1.9 In one generation the Salem headquarters at Kish came to an end, and the propaganda of the belief in one God virtually ceased throughout Mesopotamia. But remnants of the Salem schools persisted. Small bands scattered here and there continued their belief in the one Creator and fought against the idolatry and immorality of the Mesopotamian priests.
(1043.5) 95:1.10 It was the Salem missionaries of the period following the rejection of their teaching who wrote many of the Old Testament Psalms, inscribing them on stone, where later-day Hebrew priests found them during the captivity and subsequently incorporated them among the collection of hymns ascribed to Jewish authorship. These beautiful psalms from Babylon were not written in the temples of Bel-Marduk; they were the work of the descendants of the earlier Salem missionaries, and they are a striking contrast to the magical conglomerations of the Babylonian priests. The Book of Job is a fairly good reflection of the teachings of the Salem school at Kish and throughout Mesopotamia.
(1043.6) 95:1.11 Much of the Mesopotamian religious culture found its way into Hebrew literature and liturgy by way of Egypt through the work of Amenemope and Ikhnaton. The Egyptians remarkably preserved the teachings of social obligation derived from the earlier Andite Mesopotamians and so largely lost by the later Babylonians who occupied the Euphrates valley.

2. Early Egyptian Religion

(1043.7) 95:2.1 The original Melchizedek teachings really took their deepest root in Egypt, from where they subsequently spread to Europe. The evolutionary religion of the Nile valley was periodically augmented by the arrival of superior strains of Nodite, Adamite, and later Andite peoples of the Euphrates valley. From time to time, many of the Egyptian civil administrators were Sumerians. As India in these days harbored the highest mixture of the world races, so Egypt fostered the most thoroughly blended type of religious philosophy to be found on Urantia, and from the Nile valley it spread to many parts of the world. The Jews received much of their idea of the creation of the world from the Babylonians, but they derived the concept of divine Providence from the Egyptians.
(1044.1) 95:2.2 It was political and moral, rather than philosophic or religious, tendencies that rendered Egypt more favorable to the Salem teaching than Mesopotamia. Each tribal leader in Egypt, after fighting his way to the throne, sought to perpetuate his dynasty by proclaiming his tribal god the original deity and creator of all other gods. In this way the Egyptians gradually got used to the idea of a supergod, a steppingstone to the later doctrine of a universal creator Deity. The idea of monotheism wavered back and forth in Egypt for many centuries, the belief in one God always gaining ground but never quite dominating the evolving concepts of polytheism.
(1044.2) 95:2.3 For ages the Egyptian peoples had been given to the worship of nature gods; more particularly did each of the two-score separate tribes have a special group god, one worshiping the bull, another the lion, a third the ram, and so on. Still earlier they had been totem tribes, very much like the Amerinds.
(1044.3) 95:2.4 In time the Egyptians observed that dead bodies placed in brickless graves were preserved — embalmed — by the action of the soda-impregnated sand, while those buried in brick vaults decayed. These observations led to those experiments which resulted in the later practice of embalming the dead. The Egyptians believed that preservation of the body facilitated one’s passage through the future life. That the individual might properly be identified in the distant future after the decay of the body, they placed a burial statue in the tomb along with the corpse, carving a likeness on the coffin. The making of these burial statues led to great improvement in Egyptian art.
(1044.4) 95:2.5 For centuries the Egyptians placed their faith in tombs as the safeguard of the body and of consequent pleasurable survival after death. The later evolution of magical practices, while burdensome to life from the cradle to the grave, most effectually delivered them from the religion of the tombs. The priests would inscribe the coffins with charm texts which were believed to be protection against a “man’s having his heart taken away from him in the nether world.” Presently a diverse assortment of these magical texts was collected and preserved as The Book of the Dead. But in the Nile valley magical ritual early became involved with the realms of conscience and character to a degree not often attained by the rituals of those days. And subsequently these ethical and moral ideals, rather than elaborate tombs, were depended upon for salvation.
(1044.5) 95:2.6 The superstitions of these times are well illustrated by the general belief in the efficacy of spittle as a healing agent, an idea which had its origin in Egypt and spread therefrom to Arabia and Mesopotamia. In the legendary battle of Horus with Set the young god lost his eye, but after Set was vanquished, this eye was restored by the wise god Thoth, who spat upon the wound and healed it.
(1044.6) 95:2.7 The Egyptians long believed that the stars twinkling in the night sky represented the survival of the souls of the worthy dead; other survivors they thought were absorbed into the sun. During a certain period, solar veneration became a species of ancestor worship. The sloping entrance passage of the great pyramid pointed directly toward the Pole Star so that the soul of the king, when emerging from the tomb, could go straight to the stationary and established constellations of the fixed stars, the supposed abode of the kings.
(1045.1) 95:2.8 When the oblique rays of the sun were observed penetrating earthward through an aperture in the clouds, it was believed that they betokened the letting down of a celestial stairway whereon the king and other righteous souls might ascend. “King Pepi has put down his radiance as a stairway under his feet whereon to ascend to his mother.”
(1045.2) 95:2.9 When Melchizedek appeared in the flesh, the Egyptians had a religion far above that of the surrounding peoples. They believed that a disembodied soul, if properly armed with magic formulas, could evade the intervening evil spirits and make its way to the judgment hall of Osiris, where, if innocent of “murder, robbery, falsehood, adultery, theft, and selfishness,” it would be admitted to the realms of bliss. If this soul were weighed in the balances and found wanting, it would be consigned to hell, to the Devouress. And this was, relatively, an advanced concept of a future life in comparison with the beliefs of many surrounding peoples.
(1045.3) 95:2.10 The concept of judgment in the hereafter for the sins of one’s life in the flesh on earth was carried over into Hebrew theology from Egypt. The word judgment appears only once in the entire Book of Hebrew Psalms, and that particular psalm was written by an Egyptian.

3. Evolution of Moral Concepts

(1045.4) 95:3.1 Although the culture and religion of Egypt were chiefly derived from Andite Mesopotamia and largely transmitted to subsequent civilizations through the Hebrews and Greeks, much, very much, of the social and ethical idealism of the Egyptians arose in the valley of the Nile as a purely evolutionary development. Notwithstanding the importation of much truth and culture of Andite origin, there evolved in Egypt more of moral culture as a purely human development than appeared by similar natural techniques in any other circumscribed area prior to the bestowal of Michael.
(1045.5) 95:3.2 Moral evolution is not wholly dependent on revelation. High moral concepts can be derived from man’s own experience. Man can even evolve spiritual values and derive cosmic insight from his personal experiential living because a divine spirit indwells him. Such natural evolutions of conscience and character were also augmented by the periodic arrival of teachers of truth, in ancient times from the second Eden, later on from Melchizedek’s headquarters at Salem.
(1045.6) 95:3.3 Thousands of years before the Salem gospel penetrated to Egypt, its moral leaders taught justice, fairness, and the avoidance of avarice. Three thousand years before the Hebrew scriptures were written, the motto of the Egyptians was: “Established is the man whose standard is righteousness; who walks according to its way.” They taught gentleness, moderation, and discretion. The message of one of the great teachers of this epoch was: “Do right and deal justly with all.” The Egyptian triad of this age was Truth-Justice-Righteousness. Of all the purely human religions of Urantia none ever surpassed the social ideals and the moral grandeur of this onetime humanism of the Nile valley.
(1045.7) 95:3.4 In the soil of these evolving ethical ideas and moral ideals the surviving doctrines of the Salem religion flourished. The concepts of good and evil found ready response in the hearts of a people who believed that “Life is given to the peaceful and death to the guilty.” “The peaceful is he who does what is loved; the guilty is he who does what is hated.” For centuries the inhabitants of the Nile valley had lived by these emerging ethical and social standards before they ever entertained the later concepts of right and wrong — good and bad.
(1046.1) 95:3.5 Egypt was intellectual and moral but not overly spiritual. In six thousand years only four great prophets arose among the Egyptians. Amenemope they followed for a season; Okhban they murdered; Ikhnaton they accepted but halfheartedly for one short generation; Moses they rejected. Again was it political rather than religious circumstances that made it easy for Abraham and, later on, for Joseph to exert great influence throughout Egypt in behalf of the Salem teachings of one God. But when the Salem missionaries first entered Egypt, they encountered this highly ethical culture of evolution blended with the modified moral standards of Mesopotamian immigrants. These early Nile valley teachers were the first to proclaim conscience as the mandate of God, the voice of Deity.

4. The Teachings of Amenemope

(1046.2) 95:4.1 In due time there grew up in Egypt a teacher called by many the “son of man” and by others Amenemope. This seer exalted conscience to its highest pinnacle of arbitrament between right and wrong, taught punishment for sin, and proclaimed salvation through calling upon the solar deity.
(1046.3) 95:4.2 Amenemope taught that riches and fortune were the gift of God, and this concept thoroughly colored the later appearing Hebrew philosophy. This noble teacher believed that God-consciousness was the determining factor in all conduct; that every moment should be lived in the realization of the presence of, and responsibility to, God. The teachings of this sage were subsequently translated into Hebrew and became the sacred book of that people long before the Old Testament was reduced to writing. The chief preachment of this good man had to do with instructing his son in uprightness and honesty in governmental positions of trust, and these noble sentiments of long ago would do honor to any modern statesman.
(1046.4) 95:4.3 This wise man of the Nile taught that “riches take themselves wings and fly away” — that all things earthly are evanescent. His great prayer was to be “saved from fear.” He exhorted all to turn away from “the words of men” to “the acts of God.” In substance he taught: Man proposes but God disposes. His teachings, translated into Hebrew, determined the philosophy of the Old Testament Book of Proverbs. Translated into Greek, they gave color to all subsequent Hellenic religious philosophy. The later Alexandrian philosopher, Philo, possessed a copy of the Book of Wisdom.
(1046.5) 95:4.4 Amenemope functioned to conserve the ethics of evolution and the morals of revelation and in his writings passed them on both to the Hebrews and to the Greeks. He was not the greatest of the religious teachers of this age, but he was the most influential in that he colored the subsequent thought of two vital links in the growth of Occidental civilization — the Hebrews, among whom evolved the acme of Occidental religious faith, and the Greeks, who developed pure philosophic thought to its greatest European heights.
(1046.6) 95:4.5 In the Book of Hebrew Proverbs, chapters fifteen, seventeen, twenty, and chapter twenty-two, verse seventeen, to chapter twenty-four, verse twenty-two, are taken almost verbatim from Amenemope’s Book of Wisdom. The first psalm of the Hebrew Book of Psalms was written by Amenemope and is the heart of the teachings of Ikhnaton.

5. The Remarkable Ikhnaton

(1047.1) 95:5.1 The teachings of Amenemope were slowly losing their hold on the Egyptian mind when, through the influence of an Egyptian Salemite physician, a woman of the royal family espoused the Melchizedek teachings. This woman prevailed upon her son, Ikhnaton, Pharaoh of Egypt, to accept these doctrines of One God.
(1047.2) 95:5.2 Since the disappearance of Melchizedek in the flesh, no human being up to that time had possessed such an amazingly clear concept of the revealed religion of Salem as Ikhnaton. In some respects this young Egyptian king is one of the most remarkable persons in human history. During this time of increasing spiritual depression in Mesopotamia, he kept alive the doctrine of El Elyon, the One God, in Egypt, thus maintaining the philosophic monotheistic channel which was vital to the religious background of the then future bestowal of Michael. And it was in recognition of this exploit, among other reasons, that the child Jesus was taken to Egypt, where some of the spiritual successors of Ikhnaton saw him and to some extent understood certain phases of his divine mission to Urantia.
(1047.3) 95:5.3 Moses, the greatest character between Melchizedek and Jesus, was the joint gift to the world of the Hebrew race and the Egyptian royal family; and had Ikhnaton possessed the versatility and ability of Moses, had he manifested a political genius to match his surprising religious leadership, then would Egypt have become the great monotheistic nation of that age; and if this had happened, it is barely possible that Jesus might have lived the greater portion of his mortal life in Egypt.
(1047.4) 95:5.4 Never in all history did any king so methodically proceed to swing a whole nation from polytheism to monotheism as did this extraordinary Ikhnaton. With the most amazing determination this young ruler broke with the past, changed his name, abandoned his capital, built an entirely new city, and created a new art and literature for a whole people. But he went too fast; he built too much, more than could stand when he had gone. Again, he failed to provide for the material stability and prosperity of his people, all of which reacted unfavorably against his religious teachings when the subsequent floods of adversity and oppression swept over the Egyptians.
(1047.5) 95:5.5 Had this man of amazingly clear vision and extraordinary singleness of purpose had the political sagacity of Moses, he would have changed the whole history of the evolution of religion and the revelation of truth in the Occidental world. During his lifetime he was able to curb the activities of the priests, whom he generally discredited, but they maintained their cults in secret and sprang into action as soon as the young king passed from power; and they were not slow to connect all of Egypt’s subsequent troubles with the establishment of monotheism during his reign.
(1047.6) 95:5.6 Very wisely Ikhnaton sought to establish monotheism under the guise of the sun-god. This decision to approach the worship of the Universal Father by absorbing all gods into the worship of the sun was due to the counsel of the Salemite physician. Ikhnaton took the generalized doctrines of the then existent Aton faith regarding the fatherhood and motherhood of Deity and created a religion which recognized an intimate worshipful relation between man and God.
(1048.1) 95:5.7 Ikhnaton was wise enough to maintain the outward worship of Aton, the sun-god, while he led his associates in the disguised worship of the One God, creator of Aton and supreme Father of all. This young teacher-king was a prolific writer, being author of the exposition entitled “The One God,” a book of thirty-one chapters, which the priests, when returned to power, utterly destroyed. Ikhnaton also wrote one hundred and thirty-seven hymns, twelve of which are now preserved in the Old Testament Book of Psalms, credited to Hebrew authorship.
(1048.2) 95:5.8 The supreme word of Ikhnaton’s religion in daily life was “righteousness,” and he rapidly expanded the concept of right doing to embrace international as well as national ethics. This was a generation of amazing personal piety and was characterized by a genuine aspiration among the more intelligent men and women to find God and to know him. In those days social position or wealth gave no Egyptian any advantage in the eyes of the law. The family life of Egypt did much to preserve and augment moral culture and was the inspiration of the later superb family life of the Jews in Palestine.
(1048.3) 95:5.9 The fatal weakness of Ikhnaton’s gospel was its greatest truth, the teaching that Aton was not only the creator of Egypt but also of the “whole world, man and beasts, and all the foreign lands, even Syria and Kush, besides this land of Egypt. He sets all in their place and provides all with their needs.” These concepts of Deity were high and exalted, but they were not nationalistic. Such sentiments of internationality in religion failed to augment the morale of the Egyptian army on the battlefield, while they provided effective weapons for the priests to use against the young king and his new religion. He had a Deity concept far above that of the later Hebrews, but it was too advanced to serve the purposes of a nation builder.
(1048.4) 95:5.10 Though the monotheistic ideal suffered with the passing of Ikhnaton, the idea of one God persisted in the minds of many groups. The son-in-law of Ikhnaton went along with the priests, back to the worship of the old gods, changing his name to Tutankhamen. The capital returned to Thebes, and the priests waxed fat upon the land, eventually gaining possession of one seventh of all Egypt; and presently one of this same order of priests made bold to seize the crown.
(1048.5) 95:5.11 But the priests could not fully overcome the monotheistic wave. Increasingly they were compelled to combine and hyphenate their gods; more and more the family of gods contracted. Ikhnaton had associated the flaming disc of the heavens with the creator God, and this idea continued to flame up in the hearts of men, even of the priests, long after the young reformer had passed on. Never did the concept of monotheism die out of the hearts of men in Egypt and in the world. It persisted even to the arrival of the Creator Son of that same divine Father, the one God whom Ikhnaton had so zealously proclaimed for the worship of all Egypt.
(1048.6) 95:5.12 The weakness of Ikhnaton’s doctrine lay in the fact that he proposed such an advanced religion that only the educated Egyptians could fully comprehend his teachings. The rank and file of the agricultural laborers never really grasped his gospel and were, therefore, ready to return with the priests to the old-time worship of Isis and her consort Osiris, who was supposed to have been miraculously resurrected from a cruel death at the hands of Set, the god of darkness and evil.
(1049.1) 95:5.13 The teaching of immortality for all men was too advanced for the Egyptians. Only kings and the rich were promised a resurrection; therefore did they so carefully embalm and preserve their bodies in tombs against the day of judgment. But the democracy of salvation and resurrection as taught by Ikhnaton eventually prevailed, even to the extent that the Egyptians later believed in the survival of dumb animals.
(1049.2) 95:5.14 Although the effort of this Egyptian ruler to impose the worship of one God upon his people appeared to fail, it should be recorded that the repercussions of his work persisted for centuries both in Palestine and Greece, and that Egypt thus became the agent for transmitting the combined evolutionary culture of the Nile and the revelatory religion of the Euphrates to all of the subsequent peoples of the Occident.
(1049.3) 95:5.15 The glory of this great era of moral development and spiritual growth in the Nile valley was rapidly passing at about the time the national life of the Hebrews was beginning, and consequent upon their sojourn in Egypt these Bedouins carried away much of these teachings and perpetuated many of Ikhnaton’s doctrines in their racial religion.

6. The Salem Doctrines in Iran

(1049.4) 95:6.1 From Palestine some of the Melchizedek missionaries passed on through Mesopotamia and to the great Iranian plateau. For more than five hundred years the Salem teachers made headway in Iran, and the whole nation was swinging to the Melchizedek religion when a change of rulers precipitated a bitter persecution which practically ended the monotheistic teachings of the Salem cult. The doctrine of the Abrahamic covenant was virtually extinct in Persia when, in that great century of moral renaissance, the sixth before Christ, Zoroaster appeared to revive the smouldering embers of the Salem gospel.
(1049.5) 95:6.2 This founder of a new religion was a virile and adventurous youth, who, on his first pilgrimage to Ur in Mesopotamia, had learned of the traditions of the Caligastia and the Lucifer rebellion — along with many other traditions — all of which had made a strong appeal to his religious nature. Accordingly, as the result of a dream while in Ur, he settled upon a program of returning to his northern home to undertake the remodeling of the religion of his people. He had imbibed the Hebraic idea of a God of justice, the Mosaic concept of divinity. The idea of a supreme God was clear in his mind, and he set down all other gods as devils, consigned them to the ranks of the demons of which he had heard in Mesopotamia. He had learned of the story of the Seven Master Spirits as the tradition lingered in Ur, and, accordingly, he created a galaxy of seven supreme gods with Ahura-Mazda at its head. These subordinate gods he associated with the idealization of Right Law, Good Thought, Noble Government, Holy Character, Health, and Immortality.
(1049.6) 95:6.3 And this new religion was one of action — work — not prayers and rituals. Its God was a being of supreme wisdom and the patron of civilization; it was a militant religious philosophy which dared to battle with evil, inaction, and backwardness.
(1049.7) 95:6.4 Zoroaster did not teach the worship of fire but sought to utilize the flame as a symbol of the pure and wise Spirit of universal and supreme dominance. (All too true, his later followers did both reverence and worship this symbolic fire.) Finally, upon the conversion of an Iranian prince, this new religion was spread by the sword. And Zoroaster heroically died in battle for that which he believed was the “truth of the Lord of light.”
(1050.1) 95:6.5 Zoroastrianism is the only Urantian creed that perpetuates the Dalamatian and Edenic teachings about the Seven Master Spirits. While failing to evolve the Trinity concept, it did in a certain way approach that of God the Sevenfold. Original Zoroastrianism was not a pure dualism; though the early teachings did picture evil as a time co-ordinate of goodness, it was definitely eternity-submerged in the ultimate reality of the good. Only in later times did the belief gain credence that good and evil contended on equal terms.
(1050.2) 95:6.6 The Jewish traditions of heaven and hell and the doctrine of devils as recorded in the Hebrew scriptures, while founded on the lingering traditions of Lucifer and Caligastia, were principally derived from the Zoroastrians during the times when the Jews were under the political and cultural dominance of the Persians. Zoroaster, like the Egyptians, taught the “day of judgment,” but he connected this event with the end of the world.
(1050.3) 95:6.7 Even the religion which succeeded Zoroastrianism in Persia was markedly influenced by it. When the Iranian priests sought to overthrow the teachings of Zoroaster, they resurrected the ancient worship of Mithra. And Mithraism spread throughout the Levant and Mediterranean regions, being for some time a contemporary of both Judaism and Christianity. The teachings of Zoroaster thus came successively to impress three great religions: Judaism and Christianity and, through them, Mohammedanism.
(1050.4) 95:6.8 But it is a far cry from the exalted teachings and noble psalms of Zoroaster to the modern perversions of his gospel by the Parsees with their great fear of the dead, coupled with the entertainment of beliefs in sophistries which Zoroaster never stooped to countenance.
(1050.5) 95:6.9 This great man was one of that unique group that sprang up in the sixth century before Christ to keep the light of Salem from being fully and finally extinguished as it so dimly burned to show man in his darkened world the path of light leading to everlasting life.

7. The Salem Teachings in Arabia

(1050.6) 95:7.1 The Melchizedek teachings of the one God became established in the Arabian desert at a comparatively recent date. As in Greece, so in Arabia the Salem missionaries failed because of their misunderstanding of Machiventa’s instructions regarding overorganization. But they were not thus hindered by their interpretation of his admonition against all efforts to extend the gospel through military force or civil compulsion.
(1050.7) 95:7.2 Not even in China or Rome did the Melchizedek teachings fail more completely than in this desert region so very near Salem itself. Long after the majority of the peoples of the Orient and Occident had become respectively Buddhist and Christian, the desert of Arabia continued as it had for thousands of years. Each tribe worshiped its olden fetish, and many individual families had their own household gods. Long the struggle continued between Babylonian Ishtar, Hebrew Yahweh, Iranian Ahura, and Christian Father of the Lord Jesus Christ. Never was one concept able fully to displace the others.
(1051.1) 95:7.3 Here and there throughout Arabia were families and clans that held on to the hazy idea of the one God. Such groups treasured the traditions of Melchizedek, Abraham, Moses, and Zoroaster. There were numerous centers that might have responded to the Jesusonian gospel, but the Christian missionaries of the desert lands were an austere and unyielding group in contrast with the compromisers and innovators who functioned as missionaries in the Mediterranean countries. Had the followers of Jesus taken more seriously his injunction to “go into all the world and preach the gospel,” and had they been more gracious in that preaching, less stringent in collateral social requirements of their own devising, then many lands would gladly have received the simple gospel of the carpenter’s son, Arabia among them.
(1051.2) 95:7.4 Despite the fact that the great Levantine monotheisms failed to take root in Arabia, this desert land was capable of producing a faith which, though less demanding in its social requirements, was nonetheless monotheistic.
(1051.3) 95:7.5 There was only one factor of a tribal, racial, or national nature about the primitive and unorganized beliefs of the desert, and that was the peculiar and general respect which almost all Arabian tribes were willing to pay to a certain black stone fetish in a certain temple at Mecca. This point of common contact and reverence subsequently led to the establishment of the Islamic religion. What Yahweh, the volcano spirit, was to the Jewish Semites, the Kaaba stone became to their Arabic cousins.
(1051.4) 95:7.6 The strength of Islam has been its clear-cut and well-defined presentation of Allah as the one and only Deity; its weakness, the association of military force with its promulgation, together with its degradation of woman. But it has steadfastly held to its presentation of the One Universal Deity of all, “who knows the invisible and the visible. He is the merciful and the compassionate.” “Truly God is plenteous in goodness to all men.” “And when I am sick, it is he who heals me.” “For whenever as many as three speak together, God is present as a fourth,” for is he not “the first and the last, also the seen and the hidden”?
(1051.5) 95:7.7 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 96

Yahweh — God of the Hebrews

(1052.1) 96:0.1 IN CONCEIVING of Deity, man first includes all gods, then subordinates all foreign gods to his tribal deity, and finally excludes all but the one God of final and supreme value. The Jews synthesized all gods into their more sublime concept of the Lord God of Israel. The Hindus likewise combined their multifarious deities into the “one spirituality of the gods” portrayed in the Rig-Veda, while the Mesopotamians reduced their gods to the more centralized concept of Bel-Marduk. These ideas of monotheism matured all over the world not long after the appearance of Machiventa Melchizedek at Salem in Palestine. But the Melchizedek concept of Deity was unlike that of the evolutionary philosophy of inclusion, subordination, and exclusion; it was based exclusively on creative power and very soon influenced the highest deity concepts of Mesopotamia, India, and Egypt.
(1052.2) 96:0.2 The Salem religion was revered as a tradition by the Kenites and several other Canaanite tribes. And this was one of the purposes of Melchizedek’s incarnation: That a religion of one God should be so fostered as to prepare the way for the earth bestowal of a Son of that one God. Michael could hardly come to Urantia until there existed a people believing in the Universal Father among whom he could appear.
(1052.3) 96:0.3 The Salem religion persisted among the Kenites in Palestine as their creed, and this religion as it was later adopted by the Hebrews was influenced, first, by Egyptian moral teachings; later, by Babylonian theologic thought; and lastly, by Iranian conceptions of good and evil. Factually the Hebrew religion is predicated upon the covenant between Abraham and Machiventa Melchizedek, evolutionally it is the outgrowth of many unique situational circumstances, but culturally it has borrowed freely from the religion, morality, and philosophy of the entire Levant. It is through the Hebrew religion that much of the morality and religious thought of Egypt, Mesopotamia, and Iran was transmitted to the Occidental peoples.

1. Deity Concepts Among the Semites

(1052.4) 96:1.1 The early Semites regarded everything as being indwelt by a spirit. There were spirits of the animal and vegetable worlds; annual spirits, the lord of progeny; spirits of fire, water, and air; a veritable pantheon of spirits to be feared and worshiped. And the teaching of Melchizedek regarding a Universal Creator never fully destroyed the belief in these subordinate spirits or nature gods.
(1052.5) 96:1.2 The progress of the Hebrews from polytheism through henotheism to monotheism was not an unbroken and continuous conceptual development. They experienced many retrogressions in the evolution of their Deity concepts, while during any one epoch there existed varying ideas of God among different groups of Semite believers. From time to time numerous terms were applied to their concepts of God, and in order to prevent confusion these various Deity titles will be defined as they pertain to the evolution of Jewish theology:
(1053.1) 96:1.3 1. Yahweh was the god of the southern Palestinian tribes, who associated this concept of deity with Mount Horeb, the Sinai volcano. Yahweh was merely one of the hundreds and thousands of nature gods which held the attention and claimed the worship of the Semitic tribes and peoples.
(1053.2) 96:1.4 2. El Elyon. For centuries after Melchizedek’s sojourn at Salem his doctrine of Deity persisted in various versions but was generally connoted by the term El Elyon, the Most High God of heaven. Many Semites, including the immediate descendants of Abraham, at various times worshiped both Yahweh and El Elyon.
(1053.3) 96:1.5 3. El Shaddai. It is difficult to explain what El Shaddai stood for. This idea of God was a composite derived from the teachings of Amenemope’s Book of Wisdom modified by Ikhnaton’s doctrine of Aton and further influenced by Melchizedek’s teachings embodied in the concept of El Elyon. But as the concept of El Shaddai permeated the Hebrew mind, it became thoroughly colored with the Yahweh beliefs of the desert.
(1053.4) 96:1.6 One of the dominant ideas of the religion of this era was the Egyptian concept of divine Providence, the teaching that material prosperity was a reward for serving El Shaddai.
(1053.5) 96:1.7 4. El. Amid all this confusion of terminology and haziness of concept, many devout believers sincerely endeavored to worship all of these evolving ideas of divinity, and there grew up the practice of referring to this composite Deity as El. And this term included still other of the Bedouin nature gods.
(1053.6) 96:1.8 5. Elohim. In Kish and Ur there long persisted Sumerian-Chaldean groups who taught a three-in-one God concept founded on the traditions of the days of Adam and Melchizedek. This doctrine was carried to Egypt, where this Trinity was worshiped under the name of Elohim, or in the singular as Eloah. The philosophic circles of Egypt and later Alexandrian teachers of Hebraic extraction taught this unity of pluralistic Gods, and many of Moses’ advisers at the time of the exodus believed in this Trinity. But the concept of the trinitarian Elohim never became a real part of Hebrew theology until after they had come under the political influence of the Babylonians.
(1053.7) 96:1.9 6. Sundry names. The Semites disliked to speak the name of their Deity, and they therefore resorted to numerous appellations from time to time, such as: The Spirit of God, The Lord, The Angel of the Lord, The Almighty, The Holy One, The Most High, Adonai, The Ancient of Days, The Lord God of Israel, The Creator of Heaven and Earth, Kyrios, Jah, The Lord of Hosts, and The Father in Heaven.
(1053.8) 96:1.10 Jehovah is a term which in recent times has been employed to designate the completed concept of Yahweh which finally evolved in the long Hebrew experience. But the name Jehovah did not come into use until fifteen hundred years after the times of Jesus.
(1054.1) 96:1.11 Up to about 2000 B.C., Mount Sinai was intermittently active as a volcano, occasional eruptions occurring as late as the time of the sojourn of the Israelites in this region. The fire and smoke, together with the thunderous detonations associated with the eruptions of this volcanic mountain, all impressed and awed the Bedouins of the surrounding regions and caused them greatly to fear Yahweh. This spirit of Mount Horeb later became the god of the Hebrew Semites, and they eventually believed him to be supreme over all other gods.
(1054.2) 96:1.12 The Canaanites had long revered Yahweh, and although many of the Kenites believed more or less in El Elyon, the supergod of the Salem religion, a majority of the Canaanites held loosely to the worship of the old tribal deities. They were hardly willing to abandon their national deities in favor of an international, not to say an interplanetary, God. They were not universal-deity minded, and therefore these tribes continued to worship their tribal deities, including Yahweh and the silver and golden calves which symbolized the Bedouin herders’ concept of the spirit of the Sinai volcano.
(1054.3) 96:1.13 The Syrians, while worshiping their gods, also believed in Yahweh of the Hebrews, for their prophets said to the Syrian king: “Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them on the plain, and surely we shall be stronger than they.”
(1054.4) 96:1.14 As man advances in culture, the lesser gods are subordinated to a supreme deity; the great Jove persists only as an exclamation. The monotheists keep their subordinate gods as spirits, demons, fates, Nereids, fairies, brownies, dwarfs, banshees, and the evil eye. The Hebrews passed through henotheism and long believed in the existence of gods other than Yahweh, but they increasingly held that these foreign deities were subordinate to Yahweh. They conceded the actuality of Chemosh, god of the Amorites, but maintained that he was subordinate to Yahweh.
(1054.5) 96:1.15 The idea of Yahweh has undergone the most extensive development of all the mortal theories of God. Its progressive evolution can only be compared with the metamorphosis of the Buddha concept in Asia, which in the end led to the concept of the Universal Absolute even as the Yahweh concept finally led to the idea of the Universal Father. But as a matter of historic fact, it should be understood that, while the Jews thus changed their views of Deity from the tribal god of Mount Horeb to the loving and merciful Creator Father of later times, they did not change his name; they continued all the way along to call this evolving concept of Deity, Yahweh.

2. The Semitic Peoples

(1054.6) 96:2.1 The Semites of the East were well-organized and well-led horsemen who invaded the eastern regions of the fertile crescent and there united with the Babylonians. The Chaldeans near Ur were among the most advanced of the eastern Semites. The Phoenicians were a superior and well-organized group of mixed Semites who held the western section of Palestine, along the Mediterranean coast. Racially the Semites were among the most blended of Urantia peoples, containing hereditary factors from almost all of the nine world races.
(1054.7) 96:2.2 Again and again the Arabian Semites fought their way into the northern Promised Land, the land that “flowed with milk and honey,” but just as often were they ejected by the better-organized and more highly civilized northern Semites and Hittites. Later, during an unusually severe famine, these roving Bedouins entered Egypt in large numbers as contract laborers on the Egyptian public works, only to find themselves undergoing the bitter experience of enslavement at the hard daily toil of the common and downtrodden laborers of the Nile valley.
(1055.1) 96:2.3 It was only after the days of Machiventa Melchizedek and Abraham that certain tribes of Semites, because of their peculiar religious beliefs, were called the children of Israel and later on Hebrews, Jews, and the “chosen people.” Abraham was not the racial father of all the Hebrews; he was not even the progenitor of all the Bedouin Semites who were held captive in Egypt. True, his offspring, coming up out of Egypt, did form the nucleus of the later Jewish people, but the vast majority of the men and women who became incorporated into the clans of Israel had never sojourned in Egypt. They were merely fellow nomads who chose to follow the leadership of Moses as the children of Abraham and their Semite associates from Egypt journeyed through northern Arabia.
(1055.2) 96:2.4 The Melchizedek teaching concerning El Elyon, the Most High, and the covenant of divine favor through faith, had been largely forgotten by the time of the Egyptian enslavement of the Semite peoples who were shortly to form the Hebrew nation. But throughout this period of captivity these Arabian nomads maintained a lingering traditional belief in Yahweh as their racial deity.
(1055.3) 96:2.5 Yahweh was worshiped by more than one hundred separate Arabian tribes, and except for the tinge of the El Elyon concept of Melchizedek which persisted among the more educated classes of Egypt, including the mixed Hebrew and Egyptian stocks, the religion of the rank and file of the Hebrew captive slaves was a modified version of the old Yahweh ritual of magic and sacrifice.

3. The Matchless Moses

(1055.4) 96:3.1 The beginning of the evolution of the Hebraic concepts and ideals of a Supreme Creator dates from the departure of the Semites from Egypt under that great leader, teacher, and organizer, Moses. His mother was of the royal family of Egypt; his father was a Semitic liaison officer between the government and the Bedouin captives. Moses thus possessed qualities derived from superior racial sources; his ancestry was so highly blended that it is impossible to classify him in any one racial group. Had he not been of this mixed type, he would never have displayed that unusual versatility and adaptability which enabled him to manage the diversified horde which eventually became associated with those Bedouin Semites who fled from Egypt to the Arabian Desert under his leadership.*
(1055.5) 96:3.2 Despite the enticements of the culture of the Nile kingdom, Moses elected to cast his lot with the people of his father. At the time this great organizer was formulating his plans for the eventual freeing of his father’s people, the Bedouin captives hardly had a religion worthy of the name; they were virtually without a true concept of God and without hope in the world.
(1055.6) 96:3.3 No leader ever undertook to reform and uplift a more forlorn, downcast, dejected, and ignorant group of human beings. But these slaves carried latent possibilities of development in their hereditary strains, and there were a sufficient number of educated leaders who had been coached by Moses in preparation for the day of revolt and the strike for liberty to constitute a corps of efficient organizers. These superior men had been employed as native overseers of their people; they had received some education because of Moses’ influence with the Egyptian rulers.
(1056.1) 96:3.4 Moses endeavored to negotiate diplomatically for the freedom of his fellow Semites. He and his brother entered into a compact with the king of Egypt whereby they were granted permission peaceably to leave the valley of the Nile for the Arabian Desert. They were to receive a modest payment of money and goods in token of their long service in Egypt. The Hebrews for their part entered into an agreement to maintain friendly relations with the Pharaohs and not to join in any alliance against Egypt. But the king later saw fit to repudiate this treaty, giving as his reason the excuse that his spies had discovered disloyalty among the Bedouin slaves. He claimed they sought freedom for the purpose of going into the desert to organize the nomads against Egypt.
(1056.2) 96:3.5 But Moses was not discouraged; he bided his time, and in less than a year, when the Egyptian military forces were fully occupied in resisting the simultaneous onslaughts of a strong Libyan thrust from the south and a Greek naval invasion from the north, this intrepid organizer led his compatriots out of Egypt in a spectacular night flight. This dash for liberty was carefully planned and skillfully executed. And they were successful, notwithstanding that they were hotly pursued by Pharaoh and a small body of Egyptians, who all fell before the fugitives’ defense, yielding much booty, all of which was augmented by the loot of the advancing host of escaping slaves as they marched on toward their ancestral desert home.

4. The Proclamation of Yahweh

(1056.3) 96:4.1 The evolution and elevation of the Mosaic teaching has influenced almost one half of all the world, and still does even in the twentieth century. While Moses comprehended the more advanced Egyptian religious philosophy, the Bedouin slaves knew little about such teachings, but they had never entirely forgotten the god of Mount Horeb, whom their ancestors had called Yahweh.
(1056.4) 96:4.2 Moses had heard of the teachings of Machiventa Melchizedek from both his father and his mother, their commonness of religious belief being the explanation for the unusual union between a woman of royal blood and a man from a captive race. Moses’ father-in-law was a Kenite worshiper of El Elyon, but the emancipator’s parents were believers in El Shaddai. Moses thus was educated an El Shaddaist; through the influence of his father-in-law he became an El Elyonist; and by the time of the Hebrew encampment about Mount Sinai after the flight from Egypt, he had formulated a new and enlarged concept of Deity (derived from all his former beliefs), which he wisely decided to proclaim to his people as an expanded concept of their olden tribal god, Yahweh.
(1056.5) 96:4.3 Moses had endeavored to teach these Bedouins the idea of El Elyon, but before leaving Egypt, he had become convinced they would never fully comprehend this doctrine. Therefore he deliberately determined upon the compromise adoption of their tribal god of the desert as the one and only god of his followers. Moses did not specifically teach that other peoples and nations might not have other gods, but he did resolutely maintain that Yahweh was over and above all, especially to the Hebrews. But always was he plagued by the awkward predicament of trying to present his new and higher idea of Deity to these ignorant slaves under the guise of the ancient term Yahweh, which had always been symbolized by the golden calf of the Bedouin tribes.
(1056.6) 96:4.4 The fact that Yahweh was the god of the fleeing Hebrews explains why they tarried so long before the holy mountain of Sinai, and why they there received the ten commandments which Moses promulgated in the name of Yahweh, the god of Horeb. During this lengthy sojourn before Sinai the religious ceremonials of the newly evolving Hebrew worship were further perfected.
(1057.1) 96:4.5 It does not appear that Moses would ever have succeeded in the establishment of his somewhat advanced ceremonial worship and in keeping his followers intact for a quarter of a century had it not been for the violent eruption of Horeb during the third week of their worshipful sojourn at its base. “The mountain of Yahweh was consumed in fire, and the smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.” In view of this cataclysm it is not surprising that Moses could impress upon his brethren the teaching that their God was “mighty, terrible, a devouring fire, fearful, and all-powerful.”
(1057.2) 96:4.6 Moses proclaimed that Yahweh was the Lord God of Israel, who had singled out the Hebrews as his chosen people; he was building a new nation, and he wisely nationalized his religious teachings, telling his followers that Yahweh was a hard taskmaster, a “jealous God.” But nonetheless he sought to enlarge their concept of divinity when he taught them that Yahweh was the “God of the spirits of all flesh,” and when he said, “The eternal God is your refuge, and underneath are the everlasting arms.” Moses taught that Yahweh was a covenant-keeping God; that he “will not forsake you, neither destroy you, nor forget the covenant of your fathers because the Lord loves you and will not forget the oath by which he swore to your fathers.”*
(1057.3) 96:4.7 Moses made a heroic effort to uplift Yahweh to the dignity of a supreme Deity when he presented him as the “God of truth and without iniquity, just and right in all his ways.” And yet, despite this exalted teaching, the limited understanding of his followers made it necessary to speak of God as being in man’s image, as being subject to fits of anger, wrath, and severity, even that he was vengeful and easily influenced by man’s conduct.
(1057.4) 96:4.8 Under the teachings of Moses this tribal nature god, Yahweh, became the Lord God of Israel, who followed them through the wilderness and even into exile, where he presently was conceived of as the God of all peoples. The later captivity that enslaved the Jews in Babylon finally liberated the evolving concept of Yahweh to assume the monotheistic role of the God of all nations.
(1057.5) 96:4.9 The most unique and amazing feature of the religious history of the Hebrews concerns this continuous evolution of the concept of Deity from the primitive god of Mount Horeb up through the teachings of their successive spiritual leaders to the high level of development depicted in the Deity doctrines of the Isaiahs, who proclaimed that magnificent concept of the loving and merciful Creator Father.

5. The Teachings of Moses

(1057.6) 96:5.1 Moses was an extraordinary combination of military leader, social organizer, and religious teacher. He was the most important individual world teacher and leader between the times of Machiventa and Jesus. Moses attempted to introduce many reforms in Israel of which there is no record. In the space of one man’s life he led the polyglot horde of so-called Hebrews out of slavery and uncivilized roaming while he laid the foundation for the subsequent birth of a nation and the perpetuation of a race.
(1057.7) 96:5.2 There is so little on record of the great work of Moses because the Hebrews had no written language at the time of the exodus. The record of the times and doings of Moses was derived from the traditions extant more than one thousand years after the death of the great leader.
(1058.1) 96:5.3 Many of the advances which Moses made over and above the religion of the Egyptians and the surrounding Levantine tribes were due to the Kenite traditions of the time of Melchizedek. Without the teaching of Machiventa to Abraham and his contemporaries, the Hebrews would have come out of Egypt in hopeless darkness. Moses and his father-in-law, Jethro, gathered up the residue of the traditions of the days of Melchizedek, and these teachings, joined to the learning of the Egyptians, guided Moses in the creation of the improved religion and ritual of the Israelites. Moses was an organizer; he selected the best in the religion and mores of Egypt and Palestine and, associating these practices with the traditions of the Melchizedek teachings, organized the Hebrew ceremonial system of worship.
(1058.2) 96:5.4 Moses was a believer in Providence; he had become thoroughly tainted with the doctrines of Egypt concerning the supernatural control of the Nile and the other elements of nature. He had a great vision of God, but he was thoroughly sincere when he taught the Hebrews that, if they would obey God, “He will love you, bless you, and multiply you. He will multiply the fruit of your womb and the fruit of your land — the corn, wine, oil, and your flocks. You shall be prospered above all people, and the Lord your God will take away from you all sickness and will put none of the evil diseases of Egypt upon you.” He even said: “Remember the Lord your God, for it is he who gives you the power to get wealth.” “You shall lend to many nations, but you shall not borrow. You shall reign over many nations, but they shall not reign over you.”
(1058.3) 96:5.5 But it was truly pitiful to watch this great mind of Moses trying to adapt his sublime concept of El Elyon, the Most High, to the comprehension of the ignorant and illiterate Hebrews. To his assembled leaders he thundered, “The Lord your God is one God; there is none beside him”; while to the mixed multitude he declared, “Who is like your God among all the gods?” Moses made a brave and partly successful stand against fetishes and idolatry, declaring, “You saw no similitude on the day that your God spoke to you at Horeb out of the midst of the fire.” He also forbade the making of images of any sort.
(1058.4) 96:5.6 Moses feared to proclaim the mercy of Yahweh, preferring to awe his people with the fear of the justice of God, saying: “The Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and terrible God, who regards not man.” Again he sought to control the turbulent clans when he declared that “your God kills when you disobey him; he heals and gives life when you obey him.” But Moses taught these tribes that they would become the chosen people of God only on condition that they “kept all his commandments and obeyed all his statutes.”
(1058.5) 96:5.7 Little of the mercy of God was taught the Hebrews during these early times. They learned of God as “the Almighty; the Lord is a man of war, God of battles, glorious in power, who dashes in pieces his enemies.” “The Lord your God walks in the midst of the camp to deliver you.” The Israelites thought of their God as one who loved them, but who also “hardened Pharaoh’s heart” and “cursed their enemies.”
(1058.6) 96:5.8 While Moses presented fleeting glimpses of a universal and beneficent Deity to the children of Israel, on the whole, their day-by-day concept of Yahweh was that of a God but little better than the tribal gods of the surrounding peoples. Their concept of God was primitive, crude, and anthropomorphic; when Moses passed on, these Bedouin tribes quickly reverted to the semibarbaric ideas of their olden gods of Horeb and the desert. The enlarged and more sublime vision of God which Moses every now and then presented to his leaders was soon lost to view, while most of the people turned to the worship of their fetish golden calves, the Palestinian herdsman’s symbol of Yahweh.
(1059.1) 96:5.9 When Moses turned over the command of the Hebrews to Joshua, he had already gathered up thousands of the collateral descendants of Abraham, Nahor, Lot, and other of the related tribes and had whipped them into a self-sustaining and partially self-regulating nation of pastoral warriors.

6. The God Concept After Moses’ Death

(1059.2) 96:6.1 Upon the death of Moses his lofty concept of Yahweh rapidly deteriorated. Joshua and the leaders of Israel continued to harbor the Mosaic traditions of the all-wise, beneficent, and almighty God, but the common people rapidly reverted to the older desert idea of Yahweh. And this backward drift of the concept of Deity continued increasingly under the successive rule of the various tribal sheiks, the so-called Judges.
(1059.3) 96:6.2 The spell of the extraordinary personality of Moses had kept alive in the hearts of his followers the inspiration of an increasingly enlarged concept of God; but when they once reached the fertile lands of Palestine, they quickly evolved from nomadic herders into settled and somewhat sedate farmers. And this evolution of life practices and change of religious viewpoint demanded a more or less complete change in the character of their conception of the nature of their God, Yahweh. During the times of the beginning of the transmutation of the austere, crude, exacting, and thunderous desert god of Sinai into the later appearing concept of a God of love, justice, and mercy, the Hebrews almost lost sight of Moses’ lofty teachings. They came near losing all concept of monotheism; they nearly lost their opportunity of becoming the people who would serve as a vital link in the spiritual evolution of Urantia, the group who would conserve the Melchizedek teaching of one God until the times of the incarnation of a bestowal Son of that Father of all.
(1059.4) 96:6.3 Desperately Joshua sought to hold the concept of a supreme Yahweh in the minds of the tribesmen, causing it to be proclaimed: “As I was with Moses, so will I be with you; I will not fail you nor forsake you.” Joshua found it necessary to preach a stern gospel to his disbelieving people, people all too willing to believe their old and native religion but unwilling to go forward in the religion of faith and righteousness. The burden of Joshua’s teaching became: “Yahweh is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins.” The highest concept of this age pictured Yahweh as a “God of power, judgment, and justice.”
(1059.5) 96:6.4 But even in this dark age, every now and then a solitary teacher would arise proclaiming the Mosaic concept of divinity: “You children of wickedness cannot serve the Lord, for he is a holy God.” “Shall mortal man be more just than God? shall a man be more pure than his Maker?” “Can you by searching find out God? Can you find out the Almighty to perfection? Behold, God is great and we know him not. Touching the Almighty, we cannot find him out.”

7. Psalms and the Book of Job

(1060.1) 96:7.1 Under the leadership of their sheiks and priests the Hebrews became loosely established in Palestine. But they soon drifted back into the benighted beliefs of the desert and became contaminated with the less advanced Canaanite religious practices. They became idolatrous and licentious, and their idea of Deity fell far below the Egyptian and Mesopotamian concepts of God that were maintained by certain surviving Salem groups, and which are recorded in some of the Psalms and in the so-called Book of Job.
(1060.2) 96:7.2 The Psalms are the work of a score or more of authors; many were written by Egyptian and Mesopotamian teachers. During these times when the Levant worshiped nature gods, there were still a goodly number who believed in the supremacy of El Elyon, the Most High.
(1060.3) 96:7.3 No collection of religious writings gives expression to such a wealth of devotion and inspirational ideas of God as the Book of Psalms. And it would be very helpful if, in the perusal of this wonderful collection of worshipful literature, consideration could be given to the source and chronology of each separate hymn of praise and adoration, bearing in mind that no other single collection covers such a great range of time. This Book of Psalms is the record of the varying concepts of God entertained by the believers of the Salem religion throughout the Levant and embraces the entire period from Amenemope to Isaiah. In the Psalms God is depicted in all phases of conception, from the crude idea of a tribal deity to the vastly expanded ideal of the later Hebrews, wherein Yahweh is pictured as a loving ruler and merciful Father.
(1060.4) 96:7.4 And when thus regarded, this group of Psalms constitutes the most valuable and helpful assortment of devotional sentiments ever assembled by man up to the times of the twentieth century. The worshipful spirit of this collection of hymns transcends that of all other sacred books of the world.
(1060.5) 96:7.5 The variegated picture of Deity presented in the Book of Job was the product of more than a score of Mesopotamian religious teachers extending over a period of almost three hundred years. And when you read the lofty concept of divinity found in this compilation of Mesopotamian beliefs, you will recognize that it was in the neighborhood of Ur of Chaldea that the idea of a real God was best preserved during the dark days in Palestine.
(1060.6) 96:7.6 In Palestine the wisdom and all-pervasiveness of God was often grasped but seldom his love and mercy. The Yahweh of these times “sends evil spirits to dominate the souls of his enemies”; he prospers his own and obedient children, while he curses and visits dire judgments upon all others. “He disappoints the devices of the crafty; he takes the wise in their own deceit.”
(1060.7) 96:7.7 Only at Ur did a voice arise to cry out the mercy of God, saying: “He shall pray to God and shall find favor with him and shall see his face with joy, for God will give to man divine righteousness.” Thus from Ur there is preached salvation, divine favor, by faith: “He is gracious to the repentant and says, ‘Deliver him from going down in the pit, for I have found a ransom.’ If any say, ‘I have sinned and perverted that which was right, and it profited me not,’ God will deliver his soul from going into the pit, and he shall see the light.” Not since the times of Melchizedek had the Levantine world heard such a ringing and cheering message of human salvation as this extraordinary teaching of Elihu, the prophet of Ur and priest of the Salem believers, that is, the remnant of the onetime Melchizedek colony in Mesopotamia.
(1061.1) 96:7.8 And thus did the remnants of the Salem missionaries in Mesopotamia maintain the light of truth during the period of the disorganization of the Hebrew peoples until the appearance of the first of that long line of the teachers of Israel who never stopped as they built, concept upon concept, until they had achieved the realization of the ideal of the Universal and Creator Father of all, the acme of the evolution of the Yahweh concept.
(1061.2) 96:7.9 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 97

Evolution of the God Concept Among the Hebrews

(1062.1) 97:0.1 THE spiritual leaders of the Hebrews did what no others before them had ever succeeded in doing — they deanthropomorphized their God concept without converting it into an abstraction of Deity comprehensible only to philosophers. Even common people were able to regard the matured concept of Yahweh as a Father, if not of the individual, at least of the race.
(1062.2) 97:0.2 The concept of the personality of God, while clearly taught at Salem in the days of Melchizedek, was vague and hazy at the time of the flight from Egypt and only gradually evolved in the Hebraic mind from generation to generation in response to the teaching of the spiritual leaders. The perception of Yahweh’s personality was much more continuous in its progressive evolution than was that of many other of the Deity attributes. From Moses to Malachi there occurred an almost unbroken ideational growth of the personality of God in the Hebrew mind, and this concept was eventually heightened and glorified by the teachings of Jesus about the Father in heaven.

1. Samuel — First of the Hebrew Prophets

(1062.3) 97:1.1 Hostile pressure of the surrounding peoples in Palestine soon taught the Hebrew sheiks they could not hope to survive unless they confederated their tribal organizations into a centralized government. And this centralization of administrative authority afforded a better opportunity for Samuel to function as a teacher and reformer.
(1062.4) 97:1.2 Samuel sprang from a long line of the Salem teachers who had persisted in maintaining the truths of Melchizedek as a part of their worship forms. This teacher was a virile and resolute man. Only his great devotion, coupled with his extraordinary determination, enabled him to withstand the almost universal opposition which he encountered when he started out to turn all Israel back to the worship of the supreme Yahweh of Mosaic times. And even then he was only partially successful; he won back to the service of the higher concept of Yahweh only the more intelligent half of the Hebrews; the other half continued in the worship of the tribal gods of the country and in the baser conception of Yahweh.
(1062.5) 97:1.3 Samuel was a rough-and-ready type of man, a practical reformer who could go out in one day with his associates and overthrow a score of Baal sites. The progress he made was by sheer force of compulsion; he did little preaching, less teaching, but he did act. One day he was mocking the priest of Baal; the next, chopping in pieces a captive king. He devotedly believed in the one God, and he had a clear concept of that one God as creator of heaven and earth: “The pillars of the earth are the Lord’s, and he has set the world upon them.”
(1063.1) 97:1.4 But the great contribution which Samuel made to the development of the concept of Deity was his ringing pronouncement that Yahweh was changeless, forever the same embodiment of unerring perfection and divinity. In these times Yahweh was conceived to be a fitful God of jealous whims, always regretting that he had done thus and so; but now, for the first time since the Hebrews sallied forth from Egypt, they heard these startling words, “The Strength of Israel will not lie nor repent, for he is not a man, that he should repent.” Stability in dealing with Divinity was proclaimed. Samuel reiterated the Melchizedek covenant with Abraham and declared that the Lord God of Israel was the source of all truth, stability, and constancy. Always had the Hebrews looked upon their God as a man, a superman, an exalted spirit of unknown origin; but now they heard the onetime spirit of Horeb exalted as an unchanging God of creator perfection. Samuel was aiding the evolving God concept to ascend to heights above the changing state of men’s minds and the vicissitudes of mortal existence. Under his teaching, the God of the Hebrews was beginning the ascent from an idea on the order of the tribal gods to the ideal of an all-powerful and changeless Creator and Supervisor of all creation.
(1063.2) 97:1.5 And he preached anew the story of God’s sincerity, his covenant-keeping reliability. Said Samuel: “The Lord will not forsake his people.” “He has made with us an everlasting covenant, ordered in all things and sure.” And so, throughout all Palestine there sounded the call back to the worship of the supreme Yahweh. Ever this energetic teacher proclaimed, “You are great, O Lord God, for there is none like you, neither is there any God beside you.”
(1063.3) 97:1.6 Theretofore the Hebrews had regarded the favor of Yahweh mainly in terms of material prosperity. It was a great shock to Israel, and almost cost Samuel his life, when he dared to proclaim: “The Lord enriches and impoverishes; he debases and exalts. He raises the poor out of the dust and lifts up the beggars to set them among princes to make them inherit the throne of glory.” Not since Moses had such comforting promises for the humble and the less fortunate been proclaimed, and thousands of despairing among the poor began to take hope that they could improve their spiritual status.
(1063.4) 97:1.7 But Samuel did not progress very far beyond the concept of a tribal god. He proclaimed a Yahweh who made all men but was occupied chiefly with the Hebrews, his chosen people. Even so, as in the days of Moses, once more the God concept portrayed a Deity who is holy and upright. “There is none as holy as the Lord. Who can be compared to this holy Lord God?”
(1063.5) 97:1.8 As the years passed, the grizzled old leader progressed in the understanding of God, for he declared: “The Lord is a God of knowledge, and actions are weighed by him. The Lord will judge the ends of the earth, showing mercy to the merciful, and with the upright man he will also be upright.” Even here is the dawn of mercy, albeit it is limited to those who are merciful. Later he went one step further when, in their adversity, he exhorted his people: “Let us fall now into the hands of the Lord, for his mercies are great.” “There is no restraint upon the Lord to save many or few.”
(1063.6) 97:1.9 And this gradual development of the concept of the character of Yahweh continued under the ministry of Samuel’s successors. They attempted to present Yahweh as a covenant-keeping God but hardly maintained the pace set by Samuel; they failed to develop the idea of the mercy of God as Samuel had later conceived it. There was a steady drift back toward the recognition of other gods, despite the maintenance that Yahweh was above all. “Yours is the kingdom, O Lord, and you are exalted as head above all.”
(1064.1) 97:1.10 The keynote of this era was divine power; the prophets of this age preached a religion designed to foster the king upon the Hebrew throne. “Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty. In your hand is power and might, and you are able to make great and to give strength to all.” And this was the status of the God concept during the time of Samuel and his immediate successors.

2. Elijah and Elisha

(1064.2) 97:2.1 In the tenth century before Christ the Hebrew nation became divided into two kingdoms. In both of these political divisions many truth teachers endeavored to stem the reactionary tide of spiritual decadence that had set in, and which continued disastrously after the war of separation. But these efforts to advance the Hebraic religion did not prosper until that determined and fearless warrior for righteousness, Elijah, began his teaching. Elijah restored to the northern kingdom a concept of God comparable with that held in the days of Samuel. Elijah had little opportunity to present an advanced concept of God; he was kept busy, as Samuel had been before him, overthrowing the altars of Baal and demolishing the idols of false gods. And he carried forward his reforms in the face of the opposition of an idolatrous monarch; his task was even more gigantic and difficult than that which Samuel had faced.
(1064.3) 97:2.2 When Elijah was called away, Elisha, his faithful associate, took up his work and, with the invaluable assistance of the little-known Micaiah, kept the light of truth alive in Palestine.
(1064.4) 97:2.3 But these were not times of progress in the concept of Deity. Not yet had the Hebrews ascended even to the Mosaic ideal. The era of Elijah and Elisha closed with the better classes returning to the worship of the supreme Yahweh and witnessed the restoration of the idea of the Universal Creator to about that place where Samuel had left it.

3. Yahweh and Baal

(1064.5) 97:3.1 The long-drawn-out controversy between the believers in Yahweh and the followers of Baal was a socioeconomic clash of ideologies rather than a difference in religious beliefs.
(1064.6) 97:3.2 The inhabitants of Palestine differed in their attitude toward private ownership of land. The southern or wandering Arabian tribes (the Yahwehites) looked upon land as an inalienable — as a gift of Deity to the clan. They held that land could not be sold or mortgaged. “Yahweh spoke, saying, ‘The land shall not be sold, for the land is mine.’”
(1064.7) 97:3.3 The northern and more settled Canaanites (the Baalites) freely bought, sold, and mortgaged their lands. The word Baal means owner. The Baal cult was founded on two major doctrines: First, the validation of property exchange, contracts, and covenants — the right to buy and sell land. Second, Baal was supposed to send rain — he was a god of fertility of the soil. Good crops depended on the favor of Baal. The cult was largely concerned with land, its ownership and fertility.
(1065.1) 97:3.4 In general, the Baalites owned houses, lands, and slaves. They were the aristocratic landlords and lived in the cities. Each Baal had a sacred place, a priesthood, and the “holy women,” the ritual prostitutes.
(1065.2) 97:3.5 Out of this basic difference in the regard for land, there evolved the bitter antagonisms of social, economic, moral, and religious attitudes exhibited by the Canaanites and the Hebrews. This socioeconomic controversy did not become a definite religious issue until the times of Elijah. From the days of this aggressive prophet the issue was fought out on more strictly religious lines — Yahweh vs. Baal — and it ended in the triumph of Yahweh and the subsequent drive toward monotheism.
(1065.3) 97:3.6 Elijah shifted the Yahweh-Baal controversy from the land issue to the religious aspect of Hebrew and Canaanite ideologies. When Ahab murdered the Naboths in the intrigue to get possession of their land, Elijah made a moral issue out of the olden land mores and launched his vigorous campaign against the Baalites. This was also a fight of the country folk against domination by the cities. It was chiefly under Elijah that Yahweh became Elohim. The prophet began as an agrarian reformer and ended up by exalting Deity. Baals were many, Yahweh was one — monotheism won over polytheism.

4. Amos and Hosea

(1065.4) 97:4.1 A great step in the transition of the tribal god — the god who had so long been served with sacrifices and ceremonies, the Yahweh of the earlier Hebrews — to a God who would punish crime and immorality among even his own people, was taken by Amos, who appeared from among the southern hills to denounce the criminality, drunkenness, oppression, and immorality of the northern tribes. Not since the times of Moses had such ringing truths been proclaimed in Palestine.
(1065.5) 97:4.2 Amos was not merely a restorer or reformer; he was a discoverer of new concepts of Deity. He proclaimed much about God that had been announced by his predecessors and courageously attacked the belief in a Divine Being who would countenance sin among his so-called chosen people. For the first time since the days of Melchizedek the ears of man heard the denunciation of the double standard of national justice and morality. For the first time in their history Hebrew ears heard that their own God, Yahweh, would no more tolerate crime and sin in their lives than he would among any other people. Amos envisioned the stern and just God of Samuel and Elijah, but he also saw a God who thought no differently of the Hebrews than of any other nation when it came to the punishment of wrongdoing. This was a direct attack on the egoistic doctrine of the “chosen people,” and many Hebrews of those days bitterly resented it.
(1065.6) 97:4.3 Said Amos: “He who formed the mountains and created the wind, seek him who formed the seven stars and Orion, who turns the shadow of death into the morning and makes the day dark as night.” And in denouncing his half-religious, timeserving, and sometimes immoral fellows, he sought to portray the inexorable justice of an unchanging Yahweh when he said of the evildoers: “Though they dig into hell, thence shall I take them; though they climb up to heaven, thence will I bring them down.” “And though they go into captivity before their enemies, thence will I direct the sword of justice, and it shall slay them.” Amos further startled his hearers when, pointing a reproving and accusing finger at them, he declared in the name of Yahweh: “Surely I will never forget any of your works.” “And I will sift the house of Israel among all nations as wheat is sifted in a sieve.”
(1066.1) 97:4.4 Amos proclaimed Yahweh the “God of all nations” and warned the Israelites that ritual must not take the place of righteousness. And before this courageous teacher was stoned to death, he had spread enough leaven of truth to save the doctrine of the supreme Yahweh; he had insured the further evolution of the Melchizedek revelation.
(1066.2) 97:4.5 Hosea followed Amos and his doctrine of a universal God of justice by the resurrection of the Mosaic concept of a God of love. Hosea preached forgiveness through repentance, not by sacrifice. He proclaimed a gospel of loving-kindness and divine mercy, saying: “I will betroth you to me forever; yes, I will betroth you to me in righteousness and judgment and in loving-kindness and in mercies. I will even betroth you to me in faithfulness.” “I will love them freely, for my anger is turned away.”
(1066.3) 97:4.6 Hosea faithfully continued the moral warnings of Amos, saying of God, “It is my desire that I chastise them.” But the Israelites regarded it as cruelty bordering on treason when he said: “I will say to those who were not my people, ‘you are my people’; and they will say, ‘you are our God.’” He continued to preach repentance and forgiveness, saying, “I will heal their backsliding; I will love them freely, for my anger is turned away.” Always Hosea proclaimed hope and forgiveness. The burden of his message ever was: “I will have mercy upon my people. They shall know no God but me, for there is no savior beside me.”
(1066.4) 97:4.7 Amos quickened the national conscience of the Hebrews to the recognition that Yahweh would not condone crime and sin among them because they were supposedly the chosen people, while Hosea struck the opening notes in the later merciful chords of divine compassion and loving-kindness which were so exquisitely sung by Isaiah and his associates.

5. The First Isaiah

(1066.5) 97:5.1 These were the times when some were proclaiming threatenings of punishment against personal sins and national crime among the northern clans while others predicted calamity in retribution for the transgressions of the southern kingdom. It was in the wake of this arousal of conscience and consciousness in the Hebrew nations that the first Isaiah made his appearance.
(1066.6) 97:5.2 Isaiah went on to preach the eternal nature of God, his infinite wisdom, his unchanging perfection of reliability. He represented the God of Israel as saying: “Judgment also will I lay to the line and righteousness to the plummet.” “The Lord will give you rest from your sorrow and from your fear and from the hard bondage wherein man has been made to serve.” “And your ears shall hear a word behind you, saying, ‘this is the way, walk in it.’” “Behold God is my salvation; I will trust and not be afraid, for the Lord is my strength and my song.” “‘Come now and let us reason together,’ says the Lord, ‘though your sins be as scarlet, they shall be as white as snow; though they be red like the crimson, they shall be as wool.’”
(1066.7) 97:5.3 Speaking to the fear-ridden and soul-hungry Hebrews, this prophet said: “Arise and shine, for your light has come, and the glory of the Lord has risen upon you.” “The spirit of the Lord is upon me because he has anointed me to preach good tidings to the meek; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives and the opening of the prison to those who are bound.” “I will greatly rejoice in the Lord, my soul shall be joyful in my God, for he has clothed me with the garments of salvation and has covered me with his robe of righteousness.” “In all their afflictions he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them.”
(1067.1) 97:5.4 This Isaiah was followed by Micah and Obadiah, who confirmed and embellished his soul-satisfying gospel. And these two brave messengers boldly denounced the priest-ridden ritual of the Hebrews and fearlessly attacked the whole sacrificial system.
(1067.2) 97:5.5 Micah denounced “the rulers who judge for reward and the priests who teach for hire and the prophets who divine for money.” He taught of a day of freedom from superstition and priestcraft, saying: “But every man shall sit under his own vine, and no one shall make him afraid, for all people will live, each one according to his understanding of God.”
(1067.3) 97:5.6 Ever the burden of Micah’s message was: “Shall I come before God with burnt offerings? Will the Lord be pleased with a thousand rams or with ten thousand rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? He has shown me, O man, what is good; and what does the Lord require of you but to do justly and to love mercy and to walk humbly with your God.” And it was a great age; these were indeed stirring times when mortal man heard, and some even believed, such emancipating messages more than two and a half millenniums ago. And but for the stubborn resistance of the priests, these teachers would have overthrown the whole bloody ceremonial of the Hebrew ritual of worship.

6. Jeremiah the Fearless

(1067.4) 97:6.1 While several teachers continued to expound the gospel of Isaiah, it remained for Jeremiah to take the next bold step in the internationalization of Yahweh, God of the Hebrews.
(1067.5) 97:6.2 Jeremiah fearlessly declared that Yahweh was not on the side of the Hebrews in their military struggles with other nations. He asserted that Yahweh was God of all the earth, of all nations and of all peoples. Jeremiah’s teaching was the crescendo of the rising wave of the internationalization of the God of Israel; finally and forever did this intrepid preacher proclaim that Yahweh was God of all nations, and that there was no Osiris for the Egyptians, Bel for the Babylonians, Ashur for the Assyrians, or Dagon for the Philistines. And thus did the religion of the Hebrews share in that renaissance of monotheism throughout the world at about and following this time; at last the concept of Yahweh had ascended to a Deity level of planetary and even cosmic dignity. But many of Jeremiah’s associates found it difficult to conceive of Yahweh apart from the Hebrew nation.
(1067.6) 97:6.3 Jeremiah also preached of the just and loving God described by Isaiah, declaring: “Yes, I have loved you with an everlasting love; therefore with loving-kindness have I drawn you.” “For he does not afflict willingly the children of men.”
(1067.7) 97:6.4 Said this fearless prophet: “Righteous is our Lord, great in counsel and mighty in work. His eyes are open upon all the ways of all the sons of men, to give every one according to his ways and according to the fruit of his doings.” But it was considered blasphemous treason when, during the siege of Jerusalem, he said: “And now have I given these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant.” And when Jeremiah counseled the surrender of the city, the priests and civil rulers cast him into the miry pit of a dismal dungeon.

7. The Second Isaiah

(1068.1) 97:7.1 The destruction of the Hebrew nation and their captivity in Mesopotamia would have proved of great benefit to their expanding theology had it not been for the determined action of their priesthood. Their nation had fallen before the armies of Babylon, and their nationalistic Yahweh had suffered from the international preachments of the spiritual leaders. It was resentment of the loss of their national god that led the Jewish priests to go to such lengths in the invention of fables and the multiplication of miraculous appearing events in Hebrew history in an effort to restore the Jews as the chosen people of even the new and expanded idea of an internationalized God of all nations.
(1068.2) 97:7.2 During the captivity the Jews were much influenced by Babylonian traditions and legends, although it should be noted that they unfailingly improved the moral tone and spiritual significance of the Chaldean stories which they adopted, notwithstanding that they invariably distorted these legends to reflect honor and glory upon the ancestry and history of Israel.
(1068.3) 97:7.3 These Hebrew priests and scribes had a single idea in their minds, and that was the rehabilitation of the Jewish nation, the glorification of Hebrew traditions, and the exaltation of their racial history. If there is resentment of the fact that these priests have fastened their erroneous ideas upon such a large part of the Occidental world, it should be remembered that they did not intentionally do this; they did not claim to be writing by inspiration; they made no profession to be writing a sacred book. They were merely preparing a textbook designed to bolster up the dwindling courage of their fellows in captivity. They were definitely aiming at improving the national spirit and morale of their compatriots. It remained for later-day men to assemble these and other writings into a guide book of supposedly infallible teachings.
(1068.4) 97:7.4 The Jewish priesthood made liberal use of these writings subsequent to the captivity, but they were greatly hindered in their influence over their fellow captives by the presence of a young and indomitable prophet, Isaiah the second, who was a full convert to the elder Isaiah’s God of justice, love, righteousness, and mercy. He also believed with Jeremiah that Yahweh had become the God of all nations. He preached these theories of the nature of God with such telling effect that he made converts equally among the Jews and their captors. And this young preacher left on record his teachings, which the hostile and unforgiving priests sought to divorce from all association with him, although sheer respect for their beauty and grandeur led to their incorporation among the writings of the earlier Isaiah. And thus may be found the writings of this second Isaiah in the book of that name, embracing chapters forty to fifty-five inclusive.
(1068.5) 97:7.5 No prophet or religious teacher from Machiventa to the time of Jesus attained the high concept of God that Isaiah the second proclaimed during these days of the captivity. It was no small, anthropomorphic, man-made God that this spiritual leader proclaimed. “Behold he takes up the isles as a very little thing.” “And as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts higher than your thoughts.”
(1069.1) 97:7.6 At last Machiventa Melchizedek beheld human teachers proclaiming a real God to mortal man. Like Isaiah the first, this leader preached a God of universal creation and upholding. “I have made the earth and put man upon it. I have created it not in vain; I formed it to be inhabited.” “I am the first and the last; there is no God beside me.” Speaking for the Lord God of Israel, this new prophet said: “The heavens may vanish and the earth wax old, but my righteousness shall endure forever and my salvation from generation to generation.” “Fear you not, for I am with you; be not dismayed, for I am your God.” “There is no God beside me — a just God and a Savior.”
(1069.2) 97:7.7 And it comforted the Jewish captives, as it has thousands upon thousands ever since, to hear such words as: “Thus says the Lord, ‘I have created you, I have redeemed you, I have called you by your name; you are mine.’” “When you pass through the waters, I will be with you since you are precious in my sight.” “Can a woman forget her suckling child that she should not have compassion on her son? Yes, she may forget, yet will I not forget my children, for behold I have graven them upon the palms of my hands; I have even covered them with the shadow of my hands.” “Let the wicked forsake his ways and the unrighteous man his thoughts, and let him return to the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.”
(1069.3) 97:7.8 Listen again to the gospel of this new revelation of the God of Salem: “He shall feed his flock like a shepherd; he shall gather the lambs in his arms and carry them in his bosom. He gives power to the faint, and to those who have no might he increases strength. Those who wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint.”
(1069.4) 97:7.9 This Isaiah conducted a far-flung propaganda of the gospel of the enlarging concept of a supreme Yahweh. He vied with Moses in the eloquence with which he portrayed the Lord God of Israel as the Universal Creator. He was poetic in his portrayal of the infinite attributes of the Universal Father. No more beautiful pronouncements about the heavenly Father have ever been made. Like the Psalms, the writings of Isaiah are among the most sublime and true presentations of the spiritual concept of God ever to greet the ears of mortal man prior to the arrival of Michael on Urantia. Listen to his portrayal of Deity: “I am the high and lofty one who inhabits eternity.” “I am the first and the last, and beside me there is no other God.” “And the Lord’s hand is not shortened that it cannot save, neither his ear heavy that it cannot hear.” And it was a new doctrine in Jewry when this benign but commanding prophet persisted in the preachment of divine constancy, God’s faithfulness. He declared that “God would not forget, would not forsake.”
(1069.5) 97:7.10 This daring teacher proclaimed that man was very closely related to God, saying: “Every one who is called by my name I have created for my glory, and they shall show forth my praise. I, even I, am he who blots out their transgressions for my own sake, and I will not remember their sins.”
(1069.6) 97:7.11 Hear this great Hebrew demolish the concept of a national God while in glory he proclaims the divinity of the Universal Father, of whom he says, “The heavens are my throne, and the earth is my footstool.” And Isaiah’s God was none the less holy, majestic, just, and unsearchable. The concept of the angry, vengeful, and jealous Yahweh of the desert Bedouins has almost vanished. A new concept of the supreme and universal Yahweh has appeared in the mind of mortal man, never to be lost to human view. The realization of divine justice has begun the destruction of primitive magic and biologic fear. At last, man is introduced to a universe of law and order and to a universal God of dependable and final attributes.
(1070.1) 97:7.12 And this preacher of a supernal God never ceased to proclaim this God of love. “I dwell in the high and holy place, also with him who is of a contrite and humble spirit.” And still further words of comfort did this great teacher speak to his contemporaries: “And the Lord will guide you continually and satisfy your soul. You shall be like a watered garden and like a spring whose waters fail not. And if the enemy shall come in like a flood, the spirit of the Lord will lift up a defense against him.” And once again did the fear-destroying gospel of Melchizedek and the trust-breeding religion of Salem shine forth for the blessing of mankind.
(1070.2) 97:7.13 The farseeing and courageous Isaiah effectively eclipsed the nationalistic Yahweh by his sublime portraiture of the majesty and universal omnipotence of the supreme Yahweh, God of love, ruler of the universe, and affectionate Father of all mankind. Ever since those eventful days the highest God concept in the Occident has embraced universal justice, divine mercy, and eternal righteousness. In superb language and with matchless grace this great teacher portrayed the all-powerful Creator as the all-loving Father.
(1070.3) 97:7.14 This prophet of the captivity preached to his people and to those of many nations as they listened by the river in Babylon. And this second Isaiah did much to counteract the many wrong and racially egoistic concepts of the mission of the promised Messiah. But in this effort he was not wholly successful. Had the priests not dedicated themselves to the work of building up a misconceived nationalism, the teachings of the two Isaiahs would have prepared the way for the recognition and reception of the promised Messiah.

8. Sacred and Profane History

(1070.4) 97:8.1 The custom of looking upon the record of the experiences of the Hebrews as sacred history and upon the transactions of the rest of the world as profane history is responsible for much of the confusion existing in the human mind as to the interpretation of history. And this difficulty arises because there is no secular history of the Jews. After the priests of the Babylonian exile had prepared their new record of God’s supposedly miraculous dealings with the Hebrews, the sacred history of Israel as portrayed in the Old Testament, they carefully and completely destroyed the existing records of Hebrew affairs — such books as “The Doings of the Kings of Israel” and “The Doings of the Kings of Judah,” together with several other more or less accurate records of Hebrew history.
(1070.5) 97:8.2 In order to understand how the devastating pressure and the inescapable coercion of secular history so terrorized the captive and alien-ruled Jews that they attempted the complete rewriting and recasting of their history, we should briefly survey the record of their perplexing national experience. It must be remembered that the Jews failed to evolve an adequate nontheologic philosophy of life. They struggled with their original and Egyptian concept of divine rewards for righteousness coupled with dire punishments for sin. The drama of Job was something of a protest against this erroneous philosophy. The frank pessimism of Ecclesiastes was a worldly wise reaction to these overoptimistic beliefs in Providence.
(1071.1) 97:8.3 But five hundred years of the overlordship of alien rulers was too much for even the patient and long-suffering Jews. The prophets and priests began to cry: “How long, O Lord, how long?” As the honest Jew searched the Scriptures, his confusion became worse confounded. An olden seer promised that God would protect and deliver his “chosen people.” Amos had threatened that God would abandon Israel unless they re-established their standards of national righteousness. The scribe of Deuteronomy had portrayed the Great Choice — as between the good and the evil, the blessing and the curse. Isaiah the first had preached a beneficent king-deliverer. Jeremiah had proclaimed an era of inner righteousness — the covenant written on the tablets of the heart. The second Isaiah talked about salvation by sacrifice and redemption. Ezekiel proclaimed deliverance through the service of devotion, and Ezra promised prosperity by adherence to the law. But in spite of all this they lingered on in bondage, and deliverance was deferred. Then Daniel presented the drama of the impending “crisis” — the smiting of the great image and the immediate establishment of the everlasting reign of righteousness, the Messianic kingdom.
(1071.2) 97:8.4 And all of this false hope led to such a degree of racial disappointment and frustration that the leaders of the Jews were so confused they failed to recognize and accept the mission and ministry of a divine Son of Paradise when he presently came to them in the likeness of mortal flesh — incarnated as the Son of Man.
(1071.3) 97:8.5 All modern religions have seriously blundered in the attempt to put a miraculous interpretation on certain epochs of human history. While it is true that God has many times thrust a Father’s hand of providential intervention into the stream of human affairs, it is a mistake to regard theologic dogmas and religious superstition as a supernatural sedimentation appearing by miraculous action in this stream of human history. The fact that the “Most Highs rule in the kingdoms of men” does not convert secular history into so-called sacred history.
(1071.4) 97:8.6 New Testament authors and later Christian writers further complicated the distortion of Hebrew history by their well-meant attempts to transcendentalize the Jewish prophets. Thus has Hebrew history been disastrously exploited by both Jewish and Christian writers. Secular Hebrew history has been thoroughly dogmatized. It has been converted into a fiction of sacred history and has become inextricably bound up with the moral concepts and religious teachings of the so-called Christian nations.
(1071.5) 97:8.7 A brief recital of the high points in Hebrew history will illustrate how the facts of the record were so altered in Babylon by the Jewish priests as to turn the everyday secular history of their people into a fictitious and sacred history.

9. Hebrew History

(1071.6) 97:9.1 There never were twelve tribes of the Israelites — only three or four tribes settled in Palestine. The Hebrew nation came into being as the result of the union of the so-called Israelites and the Canaanites. “And the children of Israel dwelt among the Canaanites. And they took their daughters to be their wives and gave their daughters to the sons of the Canaanites.” The Hebrews never drove the Canaanites out of Palestine, notwithstanding that the priests’ record of these things unhesitatingly declared that they did.
(1071.7) 97:9.2 The Israelitish consciousness took origin in the hill country of Ephraim; the later Jewish consciousness originated in the southern clan of Judah. The Jews (Judahites) always sought to defame and blacken the record of the northern Israelites (Ephraimites).
(1072.1) 97:9.3 Pretentious Hebrew history begins with Saul’s rallying the northern clans to withstand an attack by the Ammonites upon their fellow tribesmen — the Gileadites — east of the Jordan. With an army of a little more than three thousand he defeated the enemy, and it was this exploit that led the hill tribes to make him king. When the exiled priests rewrote this story, they raised Saul’s army to 330,000 and added “Judah” to the list of tribes participating in the battle.
(1072.2) 97:9.4 Immediately following the defeat of the Ammonites, Saul was made king by popular election by his troops. No priest or prophet participated in this affair. But the priests later on put it in the record that Saul was crowned king by the prophet Samuel in accordance with divine directions. This they did in order to establish a “divine line of descent” for David’s Judahite kingship.
(1072.3) 97:9.5 The greatest of all distortions of Jewish history had to do with David. After Saul’s victory over the Ammonites (which he ascribed to Yahweh) the Philistines became alarmed and began attacks on the northern clans. David and Saul never could agree. David with six hundred men entered into a Philistine alliance and marched up the coast to Esdraelon. At Gath the Philistines ordered David off the field; they feared he might go over to Saul. David retired; the Philistines attacked and defeated Saul. They could not have done this had David been loyal to Israel. David’s army was a polyglot assortment of malcontents, being for the most part made up of social misfits and fugitives from justice.
(1072.4) 97:9.6 Saul’s tragic defeat at Gilboa by the Philistines brought Yahweh to a low point among the gods in the eyes of the surrounding Canaanites. Ordinarily, Saul’s defeat would have been ascribed to apostasy from Yahweh, but this time the Judahite editors attributed it to ritual errors. They required the tradition of Saul and Samuel as a background for the kingship of David.
(1072.5) 97:9.7 David with his small army made his headquarters at the non-Hebrew city of Hebron. Presently his compatriots proclaimed him king of the new kingdom of Judah. Judah was made up mostly of non-Hebrew elements — Kenites, Calebites, Jebusites, and other Canaanites. They were nomads — herders — and so were devoted to the Hebrew idea of land ownership. They held the ideologies of the desert clans.
(1072.6) 97:9.8 The difference between sacred and profane history is well illustrated by the two differing stories concerning making David king as they are found in the Old Testament. A part of the secular story of how his immediate followers (his army) made him king was inadvertently left in the record by the priests who subsequently prepared the lengthy and prosaic account of the sacred history wherein is depicted how the prophet Samuel, by divine direction, selected David from among his brethren and proceeded formally and by elaborate and solemn ceremonies to anoint him king over the Hebrews and then to proclaim him Saul’s successor.
(1072.7) 97:9.9 So many times did the priests, after preparing their fictitious narratives of God’s miraculous dealings with Israel, fail fully to delete the plain and matter-of-fact statements which already rested in the records.
(1072.8) 97:9.10 David sought to build himself up politically by first marrying Saul’s daughter, then the widow of Nabal the rich Edomite, and then the daughter of Talmai, the king of Geshur. He took six wives from the women of Jebus, not to mention Bathsheba, the wife of the Hittite.
(1073.1) 97:9.11 And it was by such methods and out of such people that David built up the fiction of a divine kingdom of Judah as the successor of the heritage and traditions of the vanishing northern kingdom of Ephraimite Israel. David’s cosmopolitan tribe of Judah was more gentile than Jewish; nevertheless the oppressed elders of Ephraim came down and “anointed him king of Israel.” After a military threat, David then made a compact with the Jebusites and established his capital of the united kingdom at Jebus (Jerusalem), which was a strong-walled city midway between Judah and Israel. The Philistines were aroused and soon attacked David. After a fierce battle they were defeated, and once more Yahweh was established as “The Lord God of Hosts.”
(1073.2) 97:9.12 But Yahweh must, perforce, share some of this glory with the Canaanite gods, for the bulk of David’s army was non-Hebrew. And so there appears in your record (overlooked by the Judahite editors) this telltale statement: “Yahweh has broken my enemies before me. Therefore he called the name of the place Baal-Perazim.” And they did this because eighty per cent of David’s soldiers were Baalites.
(1073.3) 97:9.13 David explained Saul’s defeat at Gilboa by pointing out that Saul had attacked a Canaanite city, Gibeon, whose people had a peace treaty with the Ephraimites. Because of this, Yahweh forsook him. Even in Saul’s time David had defended the Canaanite city of Keilah against the Philistines, and then he located his capital in a Canaanite city. In keeping with the policy of compromise with the Canaanites, David turned seven of Saul’s descendants over to the Gibeonites to be hanged.
(1073.4) 97:9.14 After the defeat of the Philistines, David gained possession of the “ark of Yahweh,” brought it to Jerusalem, and made the worship of Yahweh official for his kingdom. He next laid heavy tribute on the neighboring tribes — the Edomites, Moabites, Ammonites, and Syrians.
(1073.5) 97:9.15 David’s corrupt political machine began to get personal possession of land in the north in violation of the Hebrew mores and presently gained control of the caravan tariffs formerly collected by the Philistines. And then came a series of atrocities climaxed by the murder of Uriah. All judicial appeals were adjudicated at Jerusalem; no longer could “the elders” mete out justice. No wonder rebellion broke out. Today, Absalom might be called a demagogue; his mother was a Canaanite. There were a half dozen contenders for the throne besides the son of Bathsheba — Solomon.
(1073.6) 97:9.16 After David’s death Solomon purged the political machine of all northern influences but continued all of the tyranny and taxation of his father’s regime. Solomon bankrupted the nation by his lavish court and by his elaborate building program: There was the house of Lebanon, the palace of Pharaoh’s daughter, the temple of Yahweh, the king’s palace, and the restoration of the walls of many cities. Solomon created a vast Hebrew navy, operated by Syrian sailors and trading with all the world. His harem numbered almost one thousand.
(1073.7) 97:9.17 By this time Yahweh’s temple at Shiloh was discredited, and all the worship of the nation was centered at Jebus in the gorgeous royal chapel. The northern kingdom returned more to the worship of Elohim. They enjoyed the favor of the Pharaohs, who later enslaved Judah, putting the southern kingdom under tribute.
(1073.8) 97:9.18 There were ups and downs — wars between Israel and Judah. After four years of civil war and three dynasties, Israel fell under the rule of city despots who began to trade in land. Even King Omri attempted to buy Shemer’s estate. But the end drew on apace when Shalmaneser III decided to control the Mediterranean coast. King Ahab of Ephraim gathered ten other groups and resisted at Karkar; the battle was a draw. The Assyrian was stopped but the allies were decimated. This great fight is not even mentioned in the Old Testament.
(1074.1) 97:9.19 New trouble started when King Ahab tried to buy land from Naboth. His Phoenician wife forged Ahab’s name to papers directing that Naboth’s land be confiscated on the charge that he had blasphemed the names of “Elohim and the king.” He and his sons were promptly executed. The vigorous Elijah appeared on the scene denouncing Ahab for the murder of the Naboths. Thus Elijah, one of the greatest of the prophets, began his teaching as a defender of the old land mores as against the land-selling attitude of the Baalim, against the attempt of the cities to dominate the country. But the reform did not succeed until the country landlord Jehu joined forces with the gypsy chieftain Jehonadab to destroy the prophets (real estate agents) of Baal at Samaria.
(1074.2) 97:9.20 New life appeared as Jehoash and his son Jeroboam delivered Israel from its enemies. But by this time there ruled in Samaria a gangster-nobility whose depredations rivaled those of the Davidic dynasty of olden days. State and church went along hand in hand. The attempt to suppress freedom of speech led Elijah, Amos, and Hosea to begin their secret writing, and this was the real beginning of the Jewish and Christian Bibles.
(1074.3) 97:9.21 But the northern kingdom did not vanish from history until the king of Israel conspired with the king of Egypt and refused to pay further tribute to Assyria. Then began the three years’ siege followed by the total dispersion of the northern kingdom. Ephraim (Israel) thus vanished. Judah — the Jews, the “remnant of Israel” — had begun the concentration of land in the hands of the few, as Isaiah said, “Adding house to house and field to field.” Presently there was in Jerusalem a temple of Baal alongside the temple of Yahweh. This reign of terror was ended by a monotheistic revolt led by the boy king Joash, who crusaded for Yahweh for thirty-five years.
(1074.4) 97:9.22 The next king, Amaziah, had trouble with the revolting tax-paying Edomites and their neighbors. After a signal victory he turned to attack his northern neighbors and was just as signally defeated. Then the rural folk revolted; they assassinated the king and put his sixteen-year-old son on the throne. This was Azariah, called Uzziah by Isaiah. After Uzziah, things went from bad to worse, and Judah existed for a hundred years by paying tribute to the kings of Assyria. Isaiah the first told them that Jerusalem, being the city of Yahweh, would never fall. But Jeremiah did not hesitate to proclaim its downfall.
(1074.5) 97:9.23 The real undoing of Judah was effected by a corrupt and rich ring of politicians operating under the rule of a boy king, Manasseh. The changing economy favored the return of the worship of Baal, whose private land dealings were against the ideology of Yahweh. The fall of Assyria and the ascendancy of Egypt brought deliverance to Judah for a time, and the country folk took over. Under Josiah they destroyed the Jerusalem ring of corrupt politicians.*
(1074.6) 97:9.24 But this era came to a tragic end when Josiah presumed to go out to intercept Necho’s mighty army as it moved up the coast from Egypt for the aid of Assyria against Babylon. He was wiped out, and Judah went under tribute to Egypt. The Baal political party returned to power in Jerusalem, and thus began the real Egyptian bondage. Then ensued a period in which the Baalim politicians controlled both the courts and the priesthood. Baal worship was an economic and social system dealing with property rights as well as having to do with soil fertility.
(1075.1) 97:9.25 With the overthrow of Necho by Nebuchadnezzar, Judah fell under the rule of Babylon and was given ten years of grace, but soon rebelled. When Nebuchadnezzar came against them, the Judahites started social reforms, such as releasing slaves, to influence Yahweh. When the Babylonian army temporarily withdrew, the Hebrews rejoiced that their magic of reform had delivered them. It was during this period that Jeremiah told them of the impending doom, and presently Nebuchadnezzar returned.
(1075.2) 97:9.26 And so the end of Judah came suddenly. The city was destroyed, and the people were carried away into Babylon. The Yahweh-Baal struggle ended with the captivity. And the captivity shocked the remnant of Israel into monotheism.
(1075.3) 97:9.27 In Babylon the Jews arrived at the conclusion that they could not exist as a small group in Palestine, having their own peculiar social and economic customs, and that, if their ideologies were to prevail, they must convert the gentiles. Thus originated their new concept of destiny — the idea that the Jews must become the chosen servants of Yahweh. The Jewish religion of the Old Testament really evolved in Babylon during the captivity.
(1075.4) 97:9.28 The doctrine of immortality also took form at Babylon. The Jews had thought that the idea of the future life detracted from the emphasis of their gospel of social justice. Now for the first time theology displaced sociology and economics. Religion was taking shape as a system of human thought and conduct more and more to be separated from politics, sociology, and economics.
(1075.5) 97:9.29 And so does the truth about the Jewish people disclose that much which has been regarded as sacred history turns out to be little more than the chronicle of ordinary profane history. Judaism was the soil out of which Christianity grew, but the Jews were not a miraculous people.

10. The Hebrew Religion

(1075.6) 97:10.1 Their leaders had taught the Israelites that they were a chosen people, not for special indulgence and monopoly of divine favor, but for the special service of carrying the truth of the one God over all to every nation. And they had promised the Jews that, if they would fulfill this destiny, they would become the spiritual leaders of all peoples, and that the coming Messiah would reign over them and all the world as the Prince of Peace.
(1075.7) 97:10.2 When the Jews had been freed by the Persians, they returned to Palestine only to fall into bondage to their own priest-ridden code of laws, sacrifices, and rituals. And as the Hebrew clans rejected the wonderful story of God presented in the farewell oration of Moses for the rituals of sacrifice and penance, so did these remnants of the Hebrew nation reject the magnificent concept of the second Isaiah for the rules, regulations, and rituals of their growing priesthood.
(1075.8) 97:10.3 National egotism, false faith in a misconceived promised Messiah, and the increasing bondage and tyranny of the priesthood forever silenced the voices of the spiritual leaders (excepting Daniel, Ezekiel, Haggai, and Malachi); and from that day to the time of John the Baptist all Israel experienced an increasing spiritual retrogression. But the Jews never lost the concept of the Universal Father; even to the twentieth century after Christ they have continued to follow this Deity conception.
(1076.1) 97:10.4 From Moses to John the Baptist there extended an unbroken line of faithful teachers who passed the monotheistic torch of light from one generation to another while they unceasingly rebuked unscrupulous rulers, denounced commercializing priests, and ever exhorted the people to adhere to the worship of the supreme Yahweh, the Lord God of Israel.
(1076.2) 97:10.5 As a nation the Jews eventually lost their political identity, but the Hebrew religion of sincere belief in the one and universal God continues to live in the hearts of the scattered exiles. And this religion survives because it has effectively functioned to conserve the highest values of its followers. The Jewish religion did preserve the ideals of a people, but it failed to foster progress and encourage philosophic creative discovery in the realms of truth. The Jewish religion had many faults — it was deficient in philosophy and almost devoid of aesthetic qualities — but it did conserve moral values; therefore it persisted. The supreme Yahweh, as compared with other concepts of Deity, was clear-cut, vivid, personal, and moral.
(1076.3) 97:10.6 The Jews loved justice, wisdom, truth, and righteousness as have few peoples, but they contributed least of all peoples to the intellectual comprehension and to the spiritual understanding of these divine qualities. Though Hebrew theology refused to expand, it played an important part in the development of two other world religions, Christianity and Mohammedanism.
(1076.4) 97:10.7 The Jewish religion persisted also because of its institutions. It is difficult for religion to survive as the private practice of isolated individuals. This has ever been the error of the religious leaders: Seeing the evils of institutionalized religion, they seek to destroy the technique of group functioning. In place of destroying all ritual, they would do better to reform it. In this respect Ezekiel was wiser than his contemporaries; though he joined with them in insisting on personal moral responsibility, he also set about to establish the faithful observance of a superior and purified ritual.
(1076.5) 97:10.8 And thus the successive teachers of Israel accomplished the greatest feat in the evolution of religion ever to be effected on Urantia: the gradual but continuous transformation of the barbaric concept of the savage demon Yahweh, the jealous and cruel spirit god of the fulminating Sinai volcano, to the later exalted and supernal concept of the supreme Yahweh, creator of all things and the loving and merciful Father of all mankind. And this Hebraic concept of God was the highest human visualization of the Universal Father up to that time when it was further enlarged and so exquisitely amplified by the personal teachings and life example of his Son, Michael of Nebadon.
(1076.6) 97:10.9 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 98

The Melchizedek Teachings in the Occident

(1077.1) 98:0.1 THE Melchizedek teachings entered Europe along many routes, but chiefly they came by way of Egypt and were embodied in Occidental philosophy after being thoroughly Hellenized and later Christianized. The ideals of the Western world were basically Socratic, and its later religious philosophy became that of Jesus as it was modified and compromised through contact with evolving Occidental philosophy and religion, all of which culminated in the Christian church.
(1077.2) 98:0.2 For a long time in Europe the Salem missionaries carried on their activities, becoming gradually absorbed into many of the cults and ritual groups which periodically arose. Among those who maintained the Salem teachings in the purest form must be mentioned the Cynics. These preachers of faith and trust in God were still functioning in Roman Europe in the first century after Christ, being later incorporated into the newly forming Christian religion.
(1077.3) 98:0.3 Much of the Salem doctrine was spread in Europe by the Jewish mercenary soldiers who fought in so many of the Occidental military struggles. In ancient times the Jews were famed as much for military valor as for theologic peculiarities.
(1077.4) 98:0.4 The basic doctrines of Greek philosophy, Jewish theology, and Christian ethics were fundamentally repercussions of the earlier Melchizedek teachings.

1. The Salem Religion Among the Greeks

(1077.5) 98:1.1 The Salem missionaries might have built up a great religious structure among the Greeks had it not been for their strict interpretation of their oath of ordination, a pledge imposed by Machiventa which forbade the organization of exclusive congregations for worship, and which exacted the promise of each teacher never to function as a priest, never to receive fees for religious service, only food, clothing, and shelter. When the Melchizedek teachers penetrated to pre-Hellenic Greece, they found a people who still fostered the traditions of Adamson and the days of the Andites, but these teachings had become greatly adulterated with the notions and beliefs of the hordes of inferior slaves that had been brought to the Greek shores in increasing numbers. This adulteration produced a reversion to a crude animism with bloody rites, the lower classes even making ceremonial out of the execution of condemned criminals.
(1077.6) 98:1.2 The early influence of the Salem teachers was nearly destroyed by the so-called Aryan invasion from southern Europe and the East. These Hellenic invaders brought along with them anthropomorphic God concepts similar to those which their Aryan fellows had carried to India. This importation inaugurated the evolution of the Greek family of gods and goddesses. This new religion was partly based on the cults of the incoming Hellenic barbarians, but it also shared in the myths of the older inhabitants of Greece.
(1078.1) 98:1.3 The Hellenic Greeks found the Mediterranean world largely dominated by the mother cult, and they imposed upon these peoples their man-god, Dyaus-Zeus, who had already become, like Yahweh among the henotheistic Semites, head of the whole Greek pantheon of subordinate gods. And the Greeks would have eventually achieved a true monotheism in the concept of Zeus except for their retention of the overcontrol of Fate. A God of final value must, himself, be the arbiter of fate and the creator of destiny.
(1078.2) 98:1.4 As a consequence of these factors in religious evolution, there presently developed the popular belief in the happy-go-lucky gods of Mount Olympus, gods more human than divine, and gods which the intelligent Greeks never did regard very seriously. They neither greatly loved nor greatly feared these divinities of their own creation. They had a patriotic and racial feeling for Zeus and his family of half men and half gods, but they hardly reverenced or worshiped them.
(1078.3) 98:1.5 The Hellenes became so impregnated with the antipriestcraft doctrines of the earlier Salem teachers that no priesthood of any importance ever arose in Greece. Even the making of images to the gods became more of a work in art than a matter of worship.
(1078.4) 98:1.6 The Olympian gods illustrate man’s typical anthropomorphism. But the Greek mythology was more aesthetic than ethic. The Greek religion was helpful in that it portrayed a universe governed by a deity group. But Greek morals, ethics, and philosophy presently advanced far beyond the god concept, and this imbalance between intellectual and spiritual growth was as hazardous to Greece as it had proved to be in India.

2. Greek Philosophic Thought

(1078.5) 98:2.1 A lightly regarded and superficial religion cannot endure, especially when it has no priesthood to foster its forms and to fill the hearts of the devotees with fear and awe. The Olympian religion did not promise salvation, nor did it quench the spiritual thirst of its believers; therefore was it doomed to perish. Within a millennium of its inception it had nearly vanished, and the Greeks were without a national religion, the gods of Olympus having lost their hold upon the better minds.
(1078.6) 98:2.2 This was the situation when, during the sixth century before Christ, the Orient and the Levant experienced a revival of spiritual consciousness and a new awakening to the recognition of monotheism. But the West did not share in this new development; neither Europe nor northern Africa extensively participated in this religious renaissance. The Greeks, however, did engage in a magnificent intellectual advancement. They had begun to master fear and no longer sought religion as an antidote therefor, but they did not perceive that true religion is the cure for soul hunger, spiritual disquiet, and moral despair. They sought for the solace of the soul in deep thinking — philosophy and metaphysics. They turned from the contemplation of self-preservation — salvation — to self-realization and self-understanding.
(1078.7) 98:2.3 By rigorous thought the Greeks attempted to attain that consciousness of security which would serve as a substitute for the belief in survival, but they utterly failed. Only the more intelligent among the higher classes of the Hellenic peoples could grasp this new teaching; the rank and file of the progeny of the slaves of former generations had no capacity for the reception of this new substitute for religion.
(1079.1) 98:2.4 The philosophers disdained all forms of worship, notwithstanding that they practically all held loosely to the background of a belief in the Salem doctrine of “the Intelligence of the universe,” “the idea of God,” and “the Great Source.” In so far as the Greek philosophers gave recognition to the divine and the superfinite, they were frankly monotheistic; they gave scant recognition to the whole galaxy of Olympian gods and goddesses.
(1079.2) 98:2.5 The Greek poets of the fifth and sixth centuries, notably Pindar, attempted the reformation of Greek religion. They elevated its ideals, but they were more artists than religionists. They failed to develop a technique for fostering and conserving supreme values.
(1079.3) 98:2.6 Xenophanes taught one God, but his deity concept was too pantheistic to be a personal Father to mortal man. Anaxagoras was a mechanist except that he did recognize a First Cause, an Initial Mind. Socrates and his successors, Plato and Aristotle, taught that virtue is knowledge; goodness, health of the soul; that it is better to suffer injustice than to be guilty of it, that it is wrong to return evil for evil, and that the gods are wise and good. Their cardinal virtues were: wisdom, courage, temperance, and justice.
(1079.4) 98:2.7 The evolution of religious philosophy among the Hellenic and Hebrew peoples affords a contrastive illustration of the function of the church as an institution in the shaping of cultural progress. In Palestine, human thought was so priest-controlled and scripture-directed that philosophy and aesthetics were entirely submerged in religion and morality. In Greece, the almost complete absence of priests and “sacred scriptures” left the human mind free and unfettered, resulting in a startling development in depth of thought. But religion as a personal experience failed to keep pace with the intellectual probings into the nature and reality of the cosmos.
(1079.5) 98:2.8 In Greece, believing was subordinated to thinking; in Palestine, thinking was held subject to believing. Much of the strength of Christianity is due to its having borrowed heavily from both Hebrew morality and Greek thought.
(1079.6) 98:2.9 In Palestine, religious dogma became so crystallized as to jeopardize further growth; in Greece, human thought became so abstract that the concept of God resolved itself into a misty vapor of pantheistic speculation not at all unlike the impersonal Infinity of the Brahman philosophers.
(1079.7) 98:2.10 But the average men of these times could not grasp, nor were they much interested in, the Greek philosophy of self-realization and an abstract Deity; they rather craved promises of salvation, coupled with a personal God who could hear their prayers. They exiled the philosophers, persecuted the remnants of the Salem cult, both doctrines having become much blended, and made ready for that terrible orgiastic plunge into the follies of the mystery cults which were then overspreading the Mediterranean lands. The Eleusinian mysteries grew up within the Olympian pantheon, a Greek version of the worship of fertility; Dionysus nature worship flourished; the best of the cults was the Orphic brotherhood, whose moral preachments and promises of salvation made a great appeal to many.
(1080.1) 98:2.11 All Greece became involved in these new methods of attaining salvation, these emotional and fiery ceremonials. No nation ever attained such heights of artistic philosophy in so short a time; none ever created such an advanced system of ethics practically without Deity and entirely devoid of the promise of human salvation; no nation ever plunged so quickly, deeply, and violently into such depths of intellectual stagnation, moral depravity, and spiritual poverty as these same Greek peoples when they flung themselves into the mad whirl of the mystery cults.
(1080.2) 98:2.12 Religions have long endured without philosophical support, but few philosophies, as such, have long persisted without some identification with religion. Philosophy is to religion as conception is to action. But the ideal human estate is that in which philosophy, religion, and science are welded into a meaningful unity by the conjoined action of wisdom, faith, and experience.

3. The Melchizedek Teachings in Rome

(1080.3) 98:3.1 Having grown out of the earlier religious forms of worship of the family gods into the tribal reverence for Mars, the god of war, it was natural that the later religion of the Latins was more of a political observance than were the intellectual systems of the Greeks and Brahmans or the more spiritual religions of several other peoples.
(1080.4) 98:3.2 In the great monotheistic renaissance of Melchizedek’s gospel during the sixth century before Christ, too few of the Salem missionaries penetrated Italy, and those who did were unable to overcome the influence of the rapidly spreading Etruscan priesthood with its new galaxy of gods and temples, all of which became organized into the Roman state religion. This religion of the Latin tribes was not trivial and venal like that of the Greeks, neither was it austere and tyrannical like that of the Hebrews; it consisted for the most part in the observance of mere forms, vows, and taboos.
(1080.5) 98:3.3 Roman religion was greatly influenced by extensive cultural importations from Greece. Eventually most of the Olympian gods were transplanted and incorporated into the Latin pantheon. The Greeks long worshiped the fire of the family hearth — Hestia was the virgin goddess of the hearth; Vesta was the Roman goddess of the home. Zeus became Jupiter; Aphrodite, Venus; and so on down through the many Olympian deities.
(1080.6) 98:3.4 The religious initiation of Roman youths was the occasion of their solemn consecration to the service of the state. Oaths and admissions to citizenship were in reality religious ceremonies. The Latin peoples maintained temples, altars, and shrines and, in a crisis, would consult the oracles. They preserved the bones of heroes and later on those of the Christian saints.
(1080.7) 98:3.5 This formal and unemotional form of pseudoreligious patriotism was doomed to collapse, even as the highly intellectual and artistic worship of the Greeks had gone down before the fervid and deeply emotional worship of the mystery cults. The greatest of these devastating cults was the mystery religion of the Mother of God sect, which had its headquarters, in those days, on the exact site of the present church of St. Peter’s in Rome.
(1080.8) 98:3.6 The emerging Roman state conquered politically but was in turn conquered by the cults, rituals, mysteries, and god concepts of Egypt, Greece, and the Levant. These imported cults continued to flourish throughout the Roman state up to the time of Augustus, who, purely for political and civic reasons, made a heroic and somewhat successful effort to destroy the mysteries and revive the older political religion.
(1081.1) 98:3.7 One of the priests of the state religion told Augustus of the earlier attempts of the Salem teachers to spread the doctrine of one God, a final Deity presiding over all supernatural beings; and this idea took such a firm hold on the emperor that he built many temples, stocked them well with beautiful images, reorganized the state priesthood, re-established the state religion, appointed himself acting high priest of all, and as emperor did not hesitate to proclaim himself the supreme god.
(1081.2) 98:3.8 This new religion of Augustus worship flourished and was observed throughout the empire during his lifetime except in Palestine, the home of the Jews. And this era of the human gods continued until the official Roman cult had a roster of more than twoscore self-elevated human deities, all claiming miraculous births and other superhuman attributes.
(1081.3) 98:3.9 The last stand of the dwindling band of Salem believers was made by an earnest group of preachers, the Cynics, who exhorted the Romans to abandon their wild and senseless religious rituals and return to a form of worship embodying Melchizedek’s gospel as it had been modified and contaminated through contact with the philosophy of the Greeks. But the people at large rejected the Cynics; they preferred to plunge into the rituals of the mysteries, which not only offered hopes of personal salvation but also gratified the desire for diversion, excitement, and entertainment.

4. The Mystery Cults

(1081.4) 98:4.1 The majority of people in the Greco-Roman world, having lost their primitive family and state religions and being unable or unwilling to grasp the meaning of Greek philosophy, turned their attention to the spectacular and emotional mystery cults from Egypt and the Levant. The common people craved promises of salvation — religious consolation for today and assurances of hope for immortality after death.*
(1081.5) 98:4.2 The three mystery cults which became most popular were:
(1081.6) 98:4.3 1. The Phrygian cult of Cybele and her son Attis.
(1081.7) 98:4.4 2. The Egyptian cult of Osiris and his mother Isis.
(1081.8) 98:4.5 3. The Iranian cult of the worship of Mithras as the savior and redeemer of sinful mankind.
(1081.9) 98:4.6 The Phrygian and Egyptian mysteries taught that the divine son (respectively Attis and Osiris) had experienced death and had been resurrected by divine power, and further that all who were properly initiated into the mystery, and who reverently celebrated the anniversary of the god’s death and resurrection, would thereby become partakers of his divine nature and his immortality.
(1081.10) 98:4.7 The Phrygian ceremonies were imposing but degrading; their bloody festivals indicate how degraded and primitive these Levantine mysteries became. The most holy day was Black Friday, the “day of blood,” commemorating the self-inflicted death of Attis. After three days of the celebration of the sacrifice and death of Attis the festival was turned to joy in honor of his resurrection.
(1082.1) 98:4.8 The rituals of the worship of Isis and Osiris were more refined and impressive than were those of the Phrygian cult. This Egyptian ritual was built around the legend of the Nile god of old, a god who died and was resurrected, which concept was derived from the observation of the annually recurring stoppage of vegetation growth followed by the springtime restoration of all living plants. The frenzy of the observance of these mystery cults and the orgies of their ceremonials, which were supposed to lead up to the “enthusiasm” of the realization of divinity, were sometimes most revolting.

5. The Cult of Mithras

(1082.2) 98:5.1 The Phrygian and Egyptian mysteries eventually gave way before the greatest of all the mystery cults, the worship of Mithras. The Mithraic cult made its appeal to a wide range of human nature and gradually supplanted both of its predecessors. Mithraism spread over the Roman Empire through the propagandizing of Roman legions recruited in the Levant, where this religion was the vogue, for they carried this belief wherever they went. And this new religious ritual was a great improvement over the earlier mystery cults.
(1082.3) 98:5.2 The cult of Mithras arose in Iran and long persisted in its homeland despite the militant opposition of the followers of Zoroaster. But by the time Mithraism reached Rome, it had become greatly improved by the absorption of many of Zoroaster’s teachings. It was chiefly through the Mithraic cult that Zoroaster’s religion exerted an influence upon later appearing Christianity.
(1082.4) 98:5.3 The Mithraic cult portrayed a militant god taking origin in a great rock, engaging in valiant exploits, and causing water to gush forth from a rock struck with his arrows. There was a flood from which one man escaped in a specially built boat and a last supper which Mithras celebrated with the sun-god before he ascended into the heavens. This sun-god, or Sol Invictus, was a degeneration of the Ahura-Mazda deity concept of Zoroastrianism. Mithras was conceived as the surviving champion of the sun-god in his struggle with the god of darkness. And in recognition of his slaying the mythical sacred bull, Mithras was made immortal, being exalted to the station of intercessor for the human race among the gods on high.
(1082.5) 98:5.4 The adherents of this cult worshiped in caves and other secret places, chanting hymns, mumbling magic, eating the flesh of the sacrificial animals, and drinking the blood. Three times a day they worshiped, with special weekly ceremonials on the day of the sun-god and with the most elaborate observance of all on the annual festival of Mithras, December twenty-fifth. It was believed that the partaking of the sacrament ensured eternal life, the immediate passing, after death, to the bosom of Mithras, there to tarry in bliss until the judgment day. On the judgment day the Mithraic keys of heaven would unlock the gates of Paradise for the reception of the faithful; whereupon all the unbaptized of the living and the dead would be annihilated upon the return of Mithras to earth. It was taught that, when a man died, he went before Mithras for judgment, and that at the end of the world Mithras would summon all the dead from their graves to face the last judgment. The wicked would be destroyed by fire, and the righteous would reign with Mithras forever.
(1082.6) 98:5.5 At first it was a religion only for men, and there were seven different orders into which believers could be successively initiated. Later on, the wives and daughters of believers were admitted to the temples of the Great Mother, which adjoined the Mithraic temples. The women’s cult was a mixture of Mithraic ritual and the ceremonies of the Phrygian cult of Cybele, the mother of Attis.

6. Mithraism and Christianity

(1083.1) 98:6.1 Prior to the coming of the mystery cults and Christianity, personal religion hardly developed as an independent institution in the civilized lands of North Africa and Europe; it was more of a family, city-state, political, and imperial affair. The Hellenic Greeks never evolved a centralized worship system; the ritual was local; they had no priesthood and no “sacred book.” Much as the Romans, their religious institutions lacked a powerful driving agency for the preservation of higher moral and spiritual values. While it is true that the institutionalization of religion has usually detracted from its spiritual quality, it is also a fact that no religion has thus far succeeded in surviving without the aid of institutional organization of some degree, greater or lesser.
(1083.2) 98:6.2 Occidental religion thus languished until the days of the Skeptics, Cynics, Epicureans, and Stoics, but most important of all, until the times of the great contest between Mithraism and Paul’s new religion of Christianity.
(1083.3) 98:6.3 During the third century after Christ, Mithraic and Christian churches were very similar both in appearance and in the character of their ritual. A majority of such places of worship were underground, and both contained altars whose backgrounds variously depicted the sufferings of the savior who had brought salvation to a sin-cursed human race.
(1083.4) 98:6.4 Always had it been the practice of Mithraic worshipers, on entering the temple, to dip their fingers in holy water. And since in some districts there were those who at one time belonged to both religions, they introduced this custom into the majority of the Christian churches in the vicinity of Rome. Both religions employed baptism and partook of the sacrament of bread and wine. The one great difference between Mithraism and Christianity, aside from the characters of Mithras and Jesus, was that the one encouraged militarism while the other was ultrapacific. Mithraism’s tolerance for other religions (except later Christianity) led to its final undoing. But the deciding factor in the struggle between the two was the admission of women into the full fellowship of the Christian faith.
(1083.5) 98:6.5 In the end the nominal Christian faith dominated the Occident. Greek philosophy supplied the concepts of ethical value; Mithraism, the ritual of worship observance; and Christianity, as such, the technique for the conservation of moral and social values.

7. The Christian Religion

(1083.6) 98:7.1 A Creator Son did not incarnate in the likeness of mortal flesh and bestow himself upon the humanity of Urantia to reconcile an angry God but rather to win all mankind to the recognition of the Father’s love and to the realization of their sonship with God. After all, even the great advocate of the atonement doctrine realized something of this truth, for he declared that “God was in Christ reconciling the world to himself.”
(1084.1) 98:7.2 It is not the province of this paper to deal with the origin and dissemination of the Christian religion. Suffice it to say that it is built around the person of Jesus of Nazareth, the humanly incarnate Michael Son of Nebadon, known to Urantia as the Christ, the anointed one. Christianity was spread throughout the Levant and Occident by the followers of this Galilean, and their missionary zeal equaled that of their illustrious predecessors, the Sethites and Salemites, as well as that of their earnest Asiatic contemporaries, the Buddhist teachers.
(1084.2) 98:7.3 The Christian religion, as a Urantian system of belief, arose through the compounding of the following teachings, influences, beliefs, cults, and personal individual attitudes:
(1084.3) 98:7.4 1. The Melchizedek teachings, which are a basic factor in all the religions of Occident and Orient that have arisen in the last four thousand years.
(1084.4) 98:7.5 2. The Hebraic system of morality, ethics, theology, and belief in both Providence and the supreme Yahweh.
(1084.5) 98:7.6 3. The Zoroastrian conception of the struggle between cosmic good and evil, which had already left its imprint on both Judaism and Mithraism. Through prolonged contact attendant upon the struggles between Mithraism and Christianity, the doctrines of the Iranian prophet became a potent factor in determining the theologic and philosophic cast and structure of the dogmas, tenets, and cosmology of the Hellenized and Latinized versions of the teachings of Jesus.
(1084.6) 98:7.7 4. The mystery cults, especially Mithraism but also the worship of the Great Mother in the Phrygian cult. Even the legends of the birth of Jesus on Urantia became tainted with the Roman version of the miraculous birth of the Iranian savior-hero, Mithras, whose advent on earth was supposed to have been witnessed by only a handful of gift-bearing shepherds who had been informed of this impending event by angels.
(1084.7) 98:7.8 5. The historic fact of the human life of Joshua ben Joseph, the reality of Jesus of Nazareth as the glorified Christ, the Son of God.
(1084.8) 98:7.9 6. The personal viewpoint of Paul of Tarsus. And it should be recorded that Mithraism was the dominant religion of Tarsus during his adolescence. Paul little dreamed that his well-intentioned letters to his converts would someday be regarded by still later Christians as the “word of God.” Such well-meaning teachers must not be held accountable for the use made of their writings by later-day successors.
(1084.9) 98:7.10 7. The philosophic thought of the Hellenistic peoples, from Alexandria and Antioch through Greece to Syracuse and Rome. The philosophy of the Greeks was more in harmony with Paul’s version of Christianity than with any other current religious system and became an important factor in the success of Christianity in the Occident. Greek philosophy, coupled with Paul’s theology, still forms the basis of European ethics.
(1084.10) 98:7.11 As the original teachings of Jesus penetrated the Occident, they became Occidentalized, and as they became Occidentalized, they began to lose their potentially universal appeal to all races and kinds of men. Christianity, today, has become a religion well adapted to the social, economic, and political mores of the white races. It has long since ceased to be the religion of Jesus, although it still valiantly portrays a beautiful religion about Jesus to such individuals as sincerely seek to follow in the way of its teaching. It has glorified Jesus as the Christ, the Messianic anointed one from God, but has largely forgotten the Master’s personal gospel: the Fatherhood of God and the universal brotherhood of all men.
(1085.1) 98:7.12 And this is the long story of the teachings of Machiventa Melchizedek on Urantia. It is nearly four thousand years since this emergency Son of Nebadon bestowed himself on Urantia, and in that time the teachings of the “priest of El Elyon, the Most High God,” have penetrated to all races and peoples. And Machiventa was successful in achieving the purpose of his unusual bestowal; when Michael made ready to appear on Urantia, the God concept was existent in the hearts of men and women, the same God concept that still flames anew in the living spiritual experience of the manifold children of the Universal Father as they live their intriguing temporal lives on the whirling planets of space.
(1085.2) 98:7.13 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 99

The Social Problems of Religion

(1086.1) 99:0.1 RELIGION achieves its highest social ministry when it has least connection with the secular institutions of society. In past ages, since social reforms were largely confined to the moral realms, religion did not have to adjust its attitude to extensive changes in economic and political systems. The chief problem of religion was the endeavor to replace evil with good within the existing social order of political and economic culture. Religion has thus indirectly tended to perpetuate the established order of society, to foster the maintenance of the existent type of civilization.
(1086.2) 99:0.2 But religion should not be directly concerned either with the creation of new social orders or with the preservation of old ones. True religion does oppose violence as a technique of social evolution, but it does not oppose the intelligent efforts of society to adapt its usages and adjust its institutions to new economic conditions and cultural requirements.
(1086.3) 99:0.3 Religion did approve the occasional social reforms of past centuries, but in the twentieth century it is of necessity called upon to face adjustment to extensive and continuing social reconstruction. Conditions of living alter so rapidly that institutional modifications must be greatly accelerated, and religion must accordingly quicken its adaptation to this new and ever-changing social order.

1. Religion and Social Reconstruction

(1086.4) 99:1.1 Mechanical inventions and the dissemination of knowledge are modifying civilization; certain economic adjustments and social changes are imperative if cultural disaster is to be avoided. This new and oncoming social order will not settle down complacently for a millennium. The human race must become reconciled to a procession of changes, adjustments, and readjustments. Mankind is on the march toward a new and unrevealed planetary destiny.
(1086.5) 99:1.2 Religion must become a forceful influence for moral stability and spiritual progression functioning dynamically in the midst of these ever-changing conditions and never-ending economic adjustments.
(1086.6) 99:1.3 Urantia society can never hope to settle down as in past ages. The social ship has steamed out of the sheltered bays of established tradition and has begun its cruise upon the high seas of evolutionary destiny; and the soul of man, as never before in the world’s history, needs carefully to scrutinize its charts of morality and painstakingly to observe the compass of religious guidance. The paramount mission of religion as a social influence is to stabilize the ideals of mankind during these dangerous times of transition from one phase of civilization to another, from one level of culture to another.
(1087.1) 99:1.4 Religion has no new duties to perform, but it is urgently called upon to function as a wise guide and experienced counselor in all of these new and rapidly changing human situations. Society is becoming more mechanical, more compact, more complex, and more critically interdependent. Religion must function to prevent these new and intimate interassociations from becoming mutually retrogressive or even destructive. Religion must act as the cosmic salt which prevents the ferments of progression from destroying the cultural savor of civilization. These new social relations and economic upheavals can result in lasting brotherhood only by the ministry of religion.
(1087.2) 99:1.5 A godless humanitarianism is, humanly speaking, a noble gesture, but true religion is the only power which can lastingly increase the responsiveness of one social group to the needs and sufferings of other groups. In the past, institutional religion could remain passive while the upper strata of society turned a deaf ear to the sufferings and oppression of the helpless lower strata, but in modern times these lower social orders are no longer so abjectly ignorant nor so politically helpless.
(1087.3) 99:1.6 Religion must not become organically involved in the secular work of social reconstruction and economic reorganization. But it must actively keep pace with all these advances in civilization by making clear-cut and vigorous restatements of its moral mandates and spiritual precepts, its progressive philosophy of human living and transcendent survival. The spirit of religion is eternal, but the form of its expression must be restated every time the dictionary of human language is revised.

2. Weakness of Institutional Religion

(1087.4) 99:2.1 Institutional religion cannot afford inspiration and provide leadership in this impending world-wide social reconstruction and economic reorganization because it has unfortunately become more or less of an organic part of the social order and the economic system which is destined to undergo reconstruction. Only the real religion of personal spiritual experience can function helpfully and creatively in the present crisis of civilization.
(1087.5) 99:2.2 Institutional religion is now caught in the stalemate of a vicious circle. It cannot reconstruct society without first reconstructing itself; and being so much an integral part of the established order, it cannot reconstruct itself until society has been radically reconstructed.
(1087.6) 99:2.3 Religionists must function in society, in industry, and in politics as individuals, not as groups, parties, or institutions. A religious group which presumes to function as such, apart from religious activities, immediately becomes a political party, an economic organization, or a social institution. Religious collectivism must confine its efforts to the furtherance of religious causes.
(1087.7) 99:2.4 Religionists are of no more value in the tasks of social reconstruction than nonreligionists except in so far as their religion has conferred upon them enhanced cosmic foresight and endowed them with that superior social wisdom which is born of the sincere desire to love God supremely and to love every man as a brother in the heavenly kingdom. An ideal social order is that in which every man loves his neighbor as he loves himself.
(1087.8) 99:2.5 The institutionalized church may have appeared to serve society in the past by glorifying the established political and economic orders, but it must speedily cease such action if it is to survive. Its only proper attitude consists in the teaching of nonviolence, the doctrine of peaceful evolution in the place of violent revolution — peace on earth and good will among all men.
(1088.1) 99:2.6 Modern religion finds it difficult to adjust its attitude toward the rapidly shifting social changes only because it has permitted itself to become so thoroughly traditionalized, dogmatized, and institutionalized. The religion of living experience finds no difficulty in keeping ahead of all these social developments and economic upheavals, amid which it ever functions as a moral stabilizer, social guide, and spiritual pilot. True religion carries over from one age to another the worth-while culture and that wisdom which is born of the experience of knowing God and striving to be like him.

3. Religion and the Religionist

(1088.2) 99:3.1 Early Christianity was entirely free from all civil entanglements, social commitments, and economic alliances. Only did later institutionalized Christianity become an organic part of the political and social structure of Occidental civilization.
(1088.3) 99:3.2 The kingdom of heaven is neither a social nor economic order; it is an exclusively spiritual brotherhood of God-knowing individuals. True, such a brotherhood is in itself a new and amazing social phenomenon attended by astounding political and economic repercussions.
(1088.4) 99:3.3 The religionist is not unsympathetic with social suffering, not unmindful of civil injustice, not insulated from economic thinking, neither insensible to political tyranny. Religion influences social reconstruction directly because it spiritualizes and idealizes the individual citizen. Indirectly, cultural civilization is influenced by the attitude of these individual religionists as they become active and influential members of various social, moral, economic, and political groups.
(1088.5) 99:3.4 The attainment of a high cultural civilization demands, first, the ideal type of citizen and, then, ideal and adequate social mechanisms wherewith such a citizenry may control the economic and political institutions of such an advanced human society.
(1088.6) 99:3.5 The church, because of overmuch false sentiment, has long ministered to the underprivileged and the unfortunate, and this has all been well, but this same sentiment has led to the unwise perpetuation of racially degenerate stocks which have tremendously retarded the progress of civilization.
(1088.7) 99:3.6 Many individual social reconstructionists, while vehemently repudiating institutionalized religion, are, after all, zealously religious in the propagation of their social reforms. And so it is that religious motivation, personal and more or less unrecognized, is playing a great part in the present-day program of social reconstruction.
(1088.8) 99:3.7 The great weakness of all this unrecognized and unconscious type of religious activity is that it is unable to profit from open religious criticism and thereby attain to profitable levels of self-correction. It is a fact that religion does not grow unless it is disciplined by constructive criticism, amplified by philosophy, purified by science, and nourished by loyal fellowship.
(1088.9) 99:3.8 There is always the great danger that religion will become distorted and perverted into the pursuit of false goals, as when in times of war each contending nation prostitutes its religion into military propaganda. Loveless zeal is always harmful to religion, while persecution diverts the activities of religion into the achievement of some sociologic or theologic drive.
(1089.1) 99:3.9 Religion can be kept free from unholy secular alliances only by:
(1089.2) 99:3.10 1. A critically corrective philosophy.
(1089.3) 99:3.11 2. Freedom from all social, economic, and political alliances.
(1089.4) 99:3.12 3. Creative, comforting, and love-expanding fellowships.
(1089.5) 99:3.13 4. Progressive enhancement of spiritual insight and the appreciation of cosmic values.
(1089.6) 99:3.14 5. Prevention of fanaticism by the compensations of the scientific mental attitude.
(1089.7) 99:3.15 Religionists, as a group, must never concern themselves with anything but religion, albeit any one such religionist, as an individual citizen, may become the outstanding leader of some social, economic, or political reconstruction movement.
(1089.8) 99:3.16 It is the business of religion to create, sustain, and inspire such a cosmic loyalty in the individual citizen as will direct him to the achievement of success in the advancement of all these difficult but desirable social services.

4. Transition Difficulties

(1089.9) 99:4.1 Genuine religion renders the religionist socially fragrant and creates insights into human fellowship. But the formalization of religious groups many times destroys the very values for the promotion of which the group was organized. Human friendship and divine religion are mutually helpful and significantly illuminating if the growth in each is equalized and harmonized. Religion puts new meaning into all group associations — families, schools, and clubs. It imparts new values to play and exalts all true humor.
(1089.10) 99:4.2 Social leadership is transformed by spiritual insight; religion prevents all collective movements from losing sight of their true objectives. Together with children, religion is the great unifier of family life, provided it is a living and growing faith. Family life cannot be had without children; it can be lived without religion, but such a handicap enormously multiplies the difficulties of this intimate human association. During the early decades of the twentieth century, family life, next to personal religious experience, suffers most from the decadence consequent upon the transition from old religious loyalties to the emerging new meanings and values.
(1089.11) 99:4.3 True religion is a meaningful way of living dynamically face to face with the commonplace realities of everyday life. But if religion is to stimulate individual development of character and augment integration of personality, it must not be standardized. If it is to stimulate evaluation of experience and serve as a value-lure, it must not be stereotyped. If religion is to promote supreme loyalties, it must not be formalized.
(1089.12) 99:4.4 No matter what upheavals may attend the social and economic growth of civilization, religion is genuine and worth while if it fosters in the individual an experience in which the sovereignty of truth, beauty, and goodness prevails, for such is the true spiritual concept of supreme reality. And through love and worship this becomes meaningful as fellowship with man and sonship with God.
(1090.1) 99:4.5 After all, it is what one believes rather than what one knows that determines conduct and dominates personal performances. Purely factual knowledge exerts very little influence upon the average man unless it becomes emotionally activated. But the activation of religion is superemotional, unifying the entire human experience on transcendent levels through contact with, and release of, spiritual energies in the mortal life.
(1090.2) 99:4.6 During the psychologically unsettled times of the twentieth century, amid the economic upheavals, the moral crosscurrents, and the sociologic rip tides of the cyclonic transitions of a scientific era, thousands upon thousands of men and women have become humanly dislocated; they are anxious, restless, fearful, uncertain, and unsettled; as never before in the world’s history they need the consolation and stabilization of sound religion. In the face of unprecedented scientific achievement and mechanical development there is spiritual stagnation and philosophic chaos.
(1090.3) 99:4.7 There is no danger in religion’s becoming more and more of a private matter — a personal experience — provided it does not lose its motivation for unselfish and loving social service. Religion has suffered from many secondary influences: sudden mixing of cultures, intermingling of creeds, diminution of ecclesiastical authority, changing of family life, together with urbanization and mechanization.
(1090.4) 99:4.8 Man’s greatest spiritual jeopardy consists in partial progress, the predicament of unfinished growth: forsaking the evolutionary religions of fear without immediately grasping the revelatory religion of love. Modern science, particularly psychology, has weakened only those religions which are so largely dependent upon fear, superstition, and emotion.
(1090.5) 99:4.9 Transition is always accompanied by confusion, and there will be little tranquillity in the religious world until the great struggle between the three contending philosophies of religion is ended:
(1090.6) 99:4.10 1. The spiritistic belief (in a providential Deity) of many religions.
(1090.7) 99:4.11 2. The humanistic and idealistic belief of many philosophies.
(1090.8) 99:4.12 3. The mechanistic and naturalistic conceptions of many sciences.
(1090.9) 99:4.13 And these three partial approaches to the reality of the cosmos must eventually become harmonized by the revelatory presentation of religion, philosophy, and cosmology which portrays the triune existence of spirit, mind, and energy proceeding from the Trinity of Paradise and attaining time-space unification within the Deity of the Supreme.

5. Social Aspects of Religion

(1090.10) 99:5.1 While religion is exclusively a personal spiritual experience — knowing God as a Father — the corollary of this experience — knowing man as a brother — entails the adjustment of the self to other selves, and that involves the social or group aspect of religious life. Religion is first an inner or personal adjustment, and then it becomes a matter of social service or group adjustment. The fact of man’s gregariousness perforce determines that religious groups will come into existence. What happens to these religious groups depends very much on intelligent leadership. In primitive society the religious group is not always very different from economic or political groups. Religion has always been a conservator of morals and a stabilizer of society. And this is still true, notwithstanding the contrary teaching of many modern socialists and humanists.
(1091.1) 99:5.2 Always keep in mind: True religion is to know God as your Father and man as your brother. Religion is not a slavish belief in threats of punishment or magical promises of future mystical rewards.
(1091.2) 99:5.3 The religion of Jesus is the most dynamic influence ever to activate the human race. Jesus shattered tradition, destroyed dogma, and called mankind to the achievement of its highest ideals in time and eternity — to be perfect, even as the Father in heaven is perfect.
(1091.3) 99:5.4 Religion has little chance to function until the religious group becomes separated from all other groups — the social association of the spiritual membership of the kingdom of heaven.
(1091.4) 99:5.5 The doctrine of the total depravity of man destroyed much of the potential of religion for effecting social repercussions of an uplifting nature and of inspirational value. Jesus sought to restore man’s dignity when he declared that all men are the children of God.
(1091.5) 99:5.6 Any religious belief which is effective in spiritualizing the believer is certain to have powerful repercussions in the social life of such a religionist. Religious experience unfailingly yields the “fruits of the spirit” in the daily life of the spirit-led mortal.
(1091.6) 99:5.7 Just as certainly as men share their religious beliefs, they create a religious group of some sort which eventually creates common goals. Someday religionists will get together and actually effect co-operation on the basis of unity of ideals and purposes rather than attempting to do so on the basis of psychological opinions and theological beliefs. Goals rather than creeds should unify religionists. Since true religion is a matter of personal spiritual experience, it is inevitable that each individual religionist must have his own and personal interpretation of the realization of that spiritual experience. Let the term “faith” stand for the individual’s relation to God rather than for the creedal formulation of what some group of mortals have been able to agree upon as a common religious attitude. “Have you faith? Then have it to yourself.”
(1091.7) 99:5.8 That faith is concerned only with the grasp of ideal values is shown by the New Testament definition which declares that faith is the substance of things hoped for and the evidence of things not seen.
(1091.8) 99:5.9 Primitive man made little effort to put his religious convictions into words. His religion was danced out rather than thought out. Modern men have thought out many creeds and created many tests of religious faith. Future religionists must live out their religion, dedicate themselves to the wholehearted service of the brotherhood of man. It is high time that man had a religious experience so personal and so sublime that it could be realized and expressed only by “feelings that lie too deep for words.”
(1091.9) 99:5.10 Jesus did not require of his followers that they should periodically assemble and recite a form of words indicative of their common beliefs. He only ordained that they should gather together to actually do something — partake of the communal supper of the remembrance of his bestowal life on Urantia.
(1091.10) 99:5.11 What a mistake for Christians to make when, in presenting Christ as the supreme ideal of spiritual leadership, they dare to require God-conscious men and women to reject the historic leadership of the God-knowing men who have contributed to their particular national or racial illumination during past ages.

6. Institutional Religion

(1092.1) 99:6.1 Sectarianism is a disease of institutional religion, and dogmatism is an enslavement of the spiritual nature. It is far better to have a religion without a church than a church without religion. The religious turmoil of the twentieth century does not, in and of itself, betoken spiritual decadence. Confusion goes before growth as well as before destruction.
(1092.2) 99:6.2 There is a real purpose in the socialization of religion. It is the purpose of group religious activities to dramatize the loyalties of religion; to magnify the lures of truth, beauty, and goodness; to foster the attractions of supreme values; to enhance the service of unselfish fellowship; to glorify the potentials of family life; to promote religious education; to provide wise counsel and spiritual guidance; and to encourage group worship. And all live religions encourage human friendship, conserve morality, promote neighborhood welfare, and facilitate the spread of the essential gospel of their respective messages of eternal salvation.
(1092.3) 99:6.3 But as religion becomes institutionalized, its power for good is curtailed, while the possibilities for evil are greatly multiplied. The dangers of formalized religion are: fixation of beliefs and crystallization of sentiments; accumulation of vested interests with increase of secularization; tendency to standardize and fossilize truth; diversion of religion from the service of God to the service of the church; inclination of leaders to become administrators instead of ministers; tendency to form sects and competitive divisions; establishment of oppressive ecclesiastical authority; creation of the aristocratic “chosen-people” attitude; fostering of false and exaggerated ideas of sacredness; the routinizing of religion and the petrification of worship; tendency to venerate the past while ignoring present demands; failure to make up-to-date interpretations of religion; entanglement with functions of secular institutions; it creates the evil discrimination of religious castes; it becomes an intolerant judge of orthodoxy; it fails to hold the interest of adventurous youth and gradually loses the saving message of the gospel of eternal salvation.
(1092.4) 99:6.4 Formal religion restrains men in their personal spiritual activities instead of releasing them for heightened service as kingdom builders.

7. Religion’s Contribution

(1092.5) 99:7.1 Though churches and all other religious groups should stand aloof from all secular activities, at the same time religion must do nothing to hinder or retard the social co-ordination of human institutions. Life must continue to grow in meaningfulness; man must go on with his reformation of philosophy and his clarification of religion.
(1092.6) 99:7.2 Political science must effect the reconstruction of economics and industry by the techniques it learns from the social sciences and by the insights and motives supplied by religious living. In all social reconstruction religion provides a stabilizing loyalty to a transcendent object, a steadying goal beyond and above the immediate and temporal objective. In the midst of the confusions of a rapidly changing environment mortal man needs the sustenance of a far-flung cosmic perspective.
(1093.1) 99:7.3 Religion inspires man to live courageously and joyfully on the face of the earth; it joins patience with passion, insight to zeal, sympathy with power, and ideals with energy.
(1093.2) 99:7.4 Man can never wisely decide temporal issues or transcend the selfishness of personal interests unless he meditates in the presence of the sovereignty of God and reckons with the realities of divine meanings and spiritual values.
(1093.3) 99:7.5 Economic interdependence and social fraternity will ultimately conduce to brotherhood. Man is naturally a dreamer, but science is sobering him so that religion can presently activate him with far less danger of precipitating fanatical reactions. Economic necessities tie man up with reality, and personal religious experience brings this same man face to face with the eternal realities of an ever-expanding and progressing cosmic citizenship.
(1093.4) 99:7.6 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 100

Religion in Human Experience

(1094.1) 100:0.1 THE experience of dynamic religious living transforms the mediocre individual into a personality of idealistic power. Religion ministers to the progress of all through fostering the progress of each individual, and the progress of each is augmented through the achievement of all.
(1094.2) 100:0.2 Spiritual growth is mutually stimulated by intimate association with other religionists. Love supplies the soil for religious growth — an objective lure in the place of subjective gratification — yet it yields the supreme subjective satisfaction. And religion ennobles the commonplace drudgery of daily living.

1. Religious Growth

(1094.3) 100:1.1 While religion produces growth of meanings and enhancement of values, evil always results when purely personal evaluations are elevated to the levels of absolutes. A child evaluates experience in accordance with the content of pleasure; maturity is proportional to the substitution of higher meanings for personal pleasure, even loyalties to the highest concepts of diversified life situations and cosmic relations.
(1094.4) 100:1.2 Some persons are too busy to grow and are therefore in grave danger of spiritual fixation. Provision must be made for growth of meanings at differing ages, in successive cultures, and in the passing stages of advancing civilization. The chief inhibitors of growth are prejudice and ignorance.
(1094.5) 100:1.3 Give every developing child a chance to grow his own religious experience; do not force a ready-made adult experience upon him. Remember, year-by-year progress through an established educational regime does not necessarily mean intellectual progress, much less spiritual growth. Enlargement of vocabulary does not signify development of character. Growth is not truly indicated by mere products but rather by progress. Real educational growth is indicated by enhancement of ideals, increased appreciation of values, new meanings of values, and augmented loyalty to supreme values.
(1094.6) 100:1.4 Children are permanently impressed only by the loyalties of their adult associates; precept or even example is not lastingly influential. Loyal persons are growing persons, and growth is an impressive and inspiring reality. Live loyally today — grow — and tomorrow will attend to itself. The quickest way for a tadpole to become a frog is to live loyally each moment as a tadpole.
(1094.7) 100:1.5 The soil essential for religious growth presupposes a progressive life of self-realization, the co-ordination of natural propensities, the exercise of curiosity and the enjoyment of reasonable adventure, the experiencing of feelings of satisfaction, the functioning of the fear stimulus of attention and awareness, the wonder-lure, and a normal consciousness of smallness, humility. Growth is also predicated on the discovery of selfhood accompanied by self-criticism — conscience, for conscience is really the criticism of oneself by one’s own value-habits, personal ideals.
(1095.1) 100:1.6 Religious experience is markedly influenced by physical health, inherited temperament, and social environment. But these temporal conditions do not inhibit inner spiritual progress by a soul dedicated to the doing of the will of the Father in heaven. There are present in all normal mortals certain innate drives toward growth and self-realization which function if they are not specifically inhibited. The certain technique of fostering this constitutive endowment of the potential of spiritual growth is to maintain an attitude of wholehearted devotion to supreme values.
(1095.2) 100:1.7 Religion cannot be bestowed, received, loaned, learned, or lost. It is a personal experience which grows proportionally to the growing quest for final values. Cosmic growth thus attends on the accumulation of meanings and the ever-expanding elevation of values. But nobility itself is always an unconscious growth.
(1095.3) 100:1.8 Religious habits of thinking and acting are contributory to the economy of spiritual growth. One can develop religious predispositions toward favorable reaction to spiritual stimuli, a sort of conditioned spiritual reflex. Habits which favor religious growth embrace cultivated sensitivity to divine values, recognition of religious living in others, reflective meditation on cosmic meanings, worshipful problem solving, sharing one’s spiritual life with one’s fellows, avoidance of selfishness, refusal to presume on divine mercy, living as in the presence of God. The factors of religious growth may be intentional, but the growth itself is unvaryingly unconscious.
(1095.4) 100:1.9 The unconscious nature of religious growth does not, however, signify that it is an activity functioning in the supposed subconscious realms of human intellect; rather does it signify creative activities in the superconscious levels of mortal mind. The experience of the realization of the reality of unconscious religious growth is the one positive proof of the functional existence of the superconsciousness.

2. Spiritual Growth

(1095.5) 100:2.1 Spiritual development depends, first, on the maintenance of a living spiritual connection with true spiritual forces and, second, on the continuous bearing of spiritual fruit: yielding the ministry to one’s fellows of that which has been received from one’s spiritual benefactors. Spiritual progress is predicated on intellectual recognition of spiritual poverty coupled with the self-consciousness of perfection-hunger, the desire to know God and be like him, the wholehearted purpose to do the will of the Father in heaven.
(1095.6) 100:2.2 Spiritual growth is first an awakening to needs, next a discernment of meanings, and then a discovery of values. The evidence of true spiritual development consists in the exhibition of a human personality motivated by love, activated by unselfish ministry, and dominated by the wholehearted worship of the perfection ideals of divinity. And this entire experience constitutes the reality of religion as contrasted with mere theological beliefs.
(1095.7) 100:2.3 Religion can progress to that level of experience whereon it becomes an enlightened and wise technique of spiritual reaction to the universe. Such a glorified religion can function on three levels of human personality: the intellectual, the morontial, and the spiritual; upon the mind, in the evolving soul, and with the indwelling spirit.
(1096.1) 100:2.4 Spirituality becomes at once the indicator of one’s nearness to God and the measure of one’s usefulness to fellow beings. Spirituality enhances the ability to discover beauty in things, recognize truth in meanings, and discover goodness in values. Spiritual development is determined by capacity therefor and is directly proportional to the elimination of the selfish qualities of love.
(1096.2) 100:2.5 Actual spiritual status is the measure of Deity attainment, Adjuster attunement. The achievement of finality of spirituality is equivalent to the attainment of the maximum of reality, the maximum of Godlikeness. Eternal life is the endless quest for infinite values.
(1096.3) 100:2.6 The goal of human self-realization should be spiritual, not material. The only realities worth striving for are divine, spiritual, and eternal. Mortal man is entitled to the enjoyment of physical pleasures and to the satisfaction of human affections; he is benefited by loyalty to human associations and temporal institutions; but these are not the eternal foundations upon which to build the immortal personality which must transcend space, vanquish time, and achieve the eternal destiny of divine perfection and finaliter service.
(1096.4) 100:2.7 Jesus portrayed the profound surety of the God-knowing mortal when he said: “To a God-knowing kingdom believer, what does it matter if all things earthly crash?” Temporal securities are vulnerable, but spiritual sureties are impregnable. When the flood tides of human adversity, selfishness, cruelty, hate, malice, and jealousy beat about the mortal soul, you may rest in the assurance that there is one inner bastion, the citadel of the spirit, which is absolutely unassailable; at least this is true of every human being who has dedicated the keeping of his soul to the indwelling spirit of the eternal God.
(1096.5) 100:2.8 After such spiritual attainment, whether secured by gradual growth or specific crisis, there occurs a new orientation of personality as well as the development of a new standard of values. Such spirit-born individuals are so remotivated in life that they can calmly stand by while their fondest ambitions perish and their keenest hopes crash; they positively know that such catastrophes are but the redirecting cataclysms which wreck one’s temporal creations preliminary to the rearing of the more noble and enduring realities of a new and more sublime level of universe attainment.

3. Concepts of Supreme Value

(1096.6) 100:3.1 Religion is not a technique for attaining a static and blissful peace of mind; it is an impulse for organizing the soul for dynamic service. It is the enlistment of the totality of selfhood in the loyal service of loving God and serving man. Religion pays any price essential to the attainment of the supreme goal, the eternal prize. There is a consecrated completeness in religious loyalty which is superbly sublime. And these loyalties are socially effective and spiritually progressive.
(1096.7) 100:3.2 To the religionist the word God becomes a symbol signifying the approach to supreme reality and the recognition of divine value. Human likes and dislikes do not determine good and evil; moral values do not grow out of wish fulfillment or emotional frustration.
(1096.8) 100:3.3 In the contemplation of values you must distinguish between that which is value and that which has value. You must recognize the relation between pleasurable activities and their meaningful integration and enhanced realization on ever progressively higher and higher levels of human experience.
(1097.1) 100:3.4 Meaning is something which experience adds to value; it is the appreciative consciousness of values. An isolated and purely selfish pleasure may connote a virtual devaluation of meanings, a meaningless enjoyment bordering on relative evil. Values are experiential when realities are meaningful and mentally associated, when such relationships are recognized and appreciated by mind.
(1097.2) 100:3.5 Values can never be static; reality signifies change, growth. Change without growth, expansion of meaning and exaltation of value, is valueless — is potential evil. The greater the quality of cosmic adaptation, the more of meaning any experience possesses. Values are not conceptual illusions; they are real, but always they depend on the fact of relationships. Values are always both actual and potential — not what was, but what is and is to be.
(1097.3) 100:3.6 The association of actuals and potentials equals growth, the experiential realization of values. But growth is not mere progress. Progress is always meaningful, but it is relatively valueless without growth. The supreme value of human life consists in growth of values, progress in meanings, and realization of the cosmic interrelatedness of both of these experiences. And such an experience is the equivalent of God-consciousness. Such a mortal, while not supernatural, is truly becoming superhuman; an immortal soul is evolving.
(1097.4) 100:3.7 Man cannot cause growth, but he can supply favorable conditions. Growth is always unconscious, be it physical, intellectual, or spiritual. Love thus grows; it cannot be created, manufactured, or purchased; it must grow. Evolution is a cosmic technique of growth. Social growth cannot be secured by legislation, and moral growth is not had by improved administration. Man may manufacture a machine, but its real value must be derived from human culture and personal appreciation. Man’s sole contribution to growth is the mobilization of the total powers of his personality — living faith.

4. Problems of Growth

(1097.5) 100:4.1 Religious living is devoted living, and devoted living is creative living, original and spontaneous. New religious insights arise out of conflicts which initiate the choosing of new and better reaction habits in the place of older and inferior reaction patterns. New meanings only emerge amid conflict; and conflict persists only in the face of refusal to espouse the higher values connoted in superior meanings.
(1097.6) 100:4.2 Religious perplexities are inevitable; there can be no growth without psychic conflict and spiritual agitation. The organization of a philosophic standard of living entails considerable commotion in the philosophic realms of the mind. Loyalties are not exercised in behalf of the great, the good, the true, and the noble without a struggle. Effort is attendant upon clarification of spiritual vision and enhancement of cosmic insight. And the human intellect protests against being weaned from subsisting upon the nonspiritual energies of temporal existence. The slothful animal mind rebels at the effort required to wrestle with cosmic problem solving.
(1097.7) 100:4.3 But the great problem of religious living consists in the task of unifying the soul powers of the personality by the dominance of LOVE. Health, mental efficiency, and happiness arise from the unification of physical systems, mind systems, and spirit systems. Of health and sanity man understands much, but of happiness he has truly realized very little. The highest happiness is indissolubly linked with spiritual progress. Spiritual growth yields lasting joy, peace which passes all understanding.
(1098.1) 100:4.4 In physical life the senses tell of the existence of things; mind discovers the reality of meanings; but the spiritual experience reveals to the individual the true values of life. These high levels of human living are attained in the supreme love of God and in the unselfish love of man. If you love your fellow men, you must have discovered their values. Jesus loved men so much because he placed such a high value upon them. You can best discover values in your associates by discovering their motivation. If someone irritates you, causes feelings of resentment, you should sympathetically seek to discern his viewpoint, his reasons for such objectionable conduct. If once you understand your neighbor, you will become tolerant, and this tolerance will grow into friendship and ripen into love.*
(1098.2) 100:4.5 In the mind’s eye conjure up a picture of one of your primitive ancestors of cave-dwelling times — a short, misshapen, filthy, snarling hulk of a man standing, legs spread, club upraised, breathing hate and animosity as he looks fiercely just ahead. Such a picture hardly depicts the divine dignity of man. But allow us to enlarge the picture. In front of this animated human crouches a saber-toothed tiger. Behind him, a woman and two children. Immediately you recognize that such a picture stands for the beginnings of much that is fine and noble in the human race, but the man is the same in both pictures. Only, in the second sketch you are favored with a widened horizon. You therein discern the motivation of this evolving mortal. His attitude becomes praiseworthy because you understand him. If you could only fathom the motives of your associates, how much better you would understand them. If you could only know your fellows, you would eventually fall in love with them.*
(1098.3) 100:4.6 You cannot truly love your fellows by a mere act of the will. Love is only born of thoroughgoing understanding of your neighbor’s motives and sentiments. It is not so important to love all men today as it is that each day you learn to love one more human being. If each day or each week you achieve an understanding of one more of your fellows, and if this is the limit of your ability, then you are certainly socializing and truly spiritualizing your personality. Love is infectious, and when human devotion is intelligent and wise, love is more catching than hate. But only genuine and unselfish love is truly contagious. If each mortal could only become a focus of dynamic affection, this benign virus of love would soon pervade the sentimental emotion-stream of humanity to such an extent that all civilization would be encompassed by love, and that would be the realization of the brotherhood of man.

5. Conversion and Mysticism

(1098.4) 100:5.1 The world is filled with lost souls, not lost in the theologic sense but lost in the directional meaning, wandering about in confusion among the isms and cults of a frustrated philosophic era. Too few have learned how to install a philosophy of living in the place of religious authority. (The symbols of socialized religion are not to be despised as channels of growth, albeit the river bed is not the river.)
(1098.5) 100:5.2 The progression of religious growth leads from stagnation through conflict to co-ordination, from insecurity to undoubting faith, from confusion of cosmic consciousness to unification of personality, from the temporal objective to the eternal, from the bondage of fear to the liberty of divine sonship.
(1099.1) 100:5.3 It should be made clear that professions of loyalty to the supreme ideals — the psychic, emotional, and spiritual awareness of God-consciousness — may be a natural and gradual growth or may sometimes be experienced at certain junctures, as in a crisis. The Apostle Paul experienced just such a sudden and spectacular conversion that eventful day on the Damascus road. Gautama Siddhartha had a similar experience the night he sat alone and sought to penetrate the mystery of final truth. Many others have had like experiences, and many true believers have progressed in the spirit without sudden conversion.
(1099.2) 100:5.4 Most of the spectacular phenomena associated with so-called religious conversions are entirely psychologic in nature, but now and then there do occur experiences which are also spiritual in origin. When the mental mobilization is absolutely total on any level of the psychic upreach toward spirit attainment, when there exists perfection of the human motivation of loyalties to the divine idea, then there very often occurs a sudden down-grasp of the indwelling spirit to synchronize with the concentrated and consecrated purpose of the superconscious mind of the believing mortal. And it is such experiences of unified intellectual and spiritual phenomena that constitute the conversion which consists in factors over and above purely psychologic involvement.
(1099.3) 100:5.5 But emotion alone is a false conversion; one must have faith as well as feeling. To the extent that such psychic mobilization is partial, and in so far as such human-loyalty motivation is incomplete, to that extent will the experience of conversion be a blended intellectual, emotional, and spiritual reality.
(1099.4) 100:5.6 If one is disposed to recognize a theoretical subconscious mind as a practical working hypothesis in the otherwise unified intellectual life, then, to be consistent, one should postulate a similar and corresponding realm of ascending intellectual activity as the superconscious level, the zone of immediate contact with the indwelling spirit entity, the Thought Adjuster. The great danger in all these psychic speculations is that visions and other so-called mystic experiences, along with extraordinary dreams, may be regarded as divine communications to the human mind. In times past, divine beings have revealed themselves to certain God-knowing persons, not because of their mystic trances or morbid visions, but in spite of all these phenomena.
(1099.5) 100:5.7 In contrast with conversion-seeking, the better approach to the morontia zones of possible contact with the Thought Adjuster would be through living faith and sincere worship, wholehearted and unselfish prayer. Altogether too much of the uprush of the memories of the unconscious levels of the human mind has been mistaken for divine revelations and spirit leadings.
(1099.6) 100:5.8 There is great danger associated with the habitual practice of religious daydreaming; mysticism may become a technique of reality avoidance, albeit it has sometimes been a means of genuine spiritual communion. Short seasons of retreat from the busy scenes of life may not be seriously dangerous, but prolonged isolation of personality is most undesirable. Under no circumstances should the trancelike state of visionary consciousness be cultivated as a religious experience.
(1099.7) 100:5.9 The characteristics of the mystical state are diffusion of consciousness with vivid islands of focal attention operating on a comparatively passive intellect. All of this gravitates consciousness toward the subconscious rather than in the direction of the zone of spiritual contact, the superconscious. Many mystics have carried their mental dissociation to the level of abnormal mental manifestations.
(1100.1) 100:5.10 The more healthful attitude of spiritual meditation is to be found in reflective worship and in the prayer of thanksgiving. The direct communion with one’s Thought Adjuster, such as occurred in the later years of Jesus’ life in the flesh, should not be confused with these so-called mystical experiences. The factors which contribute to the initiation of mystic communion are indicative of the danger of such psychic states. The mystic status is favored by such things as: physical fatigue, fasting, psychic dissociation, profound aesthetic experiences, vivid sex impulses, fear, anxiety, rage, and wild dancing. Much of the material arising as a result of such preliminary preparation has its origin in the subconscious mind.
(1100.2) 100:5.11 However favorable may have been the conditions for mystic phenomena, it should be clearly understood that Jesus of Nazareth never resorted to such methods for communion with the Paradise Father. Jesus had no subconscious delusions or superconscious illusions.

6. Marks of Religious Living

(1100.3) 100:6.1 Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause.
(1100.4) 100:6.2 The accepted supreme value of the religionist may be base or even false, but it is nevertheless religious. A religion is genuine to just the extent that the value which is held to be supreme is truly a cosmic reality of genuine spiritual worth.
(1100.5) 100:6.3 The marks of human response to the religious impulse embrace the qualities of nobility and grandeur. The sincere religionist is conscious of universe citizenship and is aware of making contact with sources of superhuman power. He is thrilled and energized with the assurance of belonging to a superior and ennobled fellowship of the sons of God. The consciousness of self-worth has become augmented by the stimulus of the quest for the highest universe objectives — supreme goals.
(1100.6) 100:6.4 The self has surrendered to the intriguing drive of an all-encompassing motivation which imposes heightened self-discipline, lessens emotional conflict, and makes mortal life truly worth living. The morbid recognition of human limitations is changed to the natural consciousness of mortal shortcomings, associated with moral determination and spiritual aspiration to attain the highest universe and superuniverse goals. And this intense striving for the attainment of supermortal ideals is always characterized by increasing patience, forbearance, fortitude, and tolerance.
(1100.7) 100:6.5 But true religion is a living love, a life of service. The religionist’s detachment from much that is purely temporal and trivial never leads to social isolation, and it should not destroy the sense of humor. Genuine religion takes nothing away from human existence, but it does add new meanings to all of life; it generates new types of enthusiasm, zeal, and courage. It may even engender the spirit of the crusader, which is more than dangerous if not controlled by spiritual insight and loyal devotion to the commonplace social obligations of human loyalties.
(1101.1) 100:6.6 One of the most amazing earmarks of religious living is that dynamic and sublime peace, that peace which passes all human understanding, that cosmic poise which betokens the absence of all doubt and turmoil. Such levels of spiritual stability are immune to disappointment. Such religionists are like the Apostle Paul, who said: “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor anything else shall be able to separate us from the love of God.”
(1101.2) 100:6.7 There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.
(1101.3) 100:6.8 Even evolutionary religion is all of this in loyalty and grandeur because it is a genuine experience. But revelatory religion is excellent as well as genuine. The new loyalties of enlarged spiritual vision create new levels of love and devotion, of service and fellowship; and all this enhanced social outlook produces an enlarged consciousness of the Fatherhood of God and the brotherhood of man.
(1101.4) 100:6.9 The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.

7. The Acme of Religious Living

(1101.5) 100:7.1 Although the average mortal of Urantia cannot hope to attain the high perfection of character which Jesus of Nazareth acquired while sojourning in the flesh, it is altogether possible for every mortal believer to develop a strong and unified personality along the perfected lines of the Jesus personality. The unique feature of the Master’s personality was not so much its perfection as its symmetry, its exquisite and balanced unification. The most effective presentation of Jesus consists in following the example of the one who said, as he gestured toward the Master standing before his accusers, “Behold the man!”
(1101.6) 100:7.2 The unfailing kindness of Jesus touched the hearts of men, but his stalwart strength of character amazed his followers. He was truly sincere; there was nothing of the hypocrite in him. He was free from affectation; he was always so refreshingly genuine. He never stooped to pretense, and he never resorted to shamming. He lived the truth, even as he taught it. He was the truth. He was constrained to proclaim saving truth to his generation, even though such sincerity sometimes caused pain. He was unquestioningly loyal to all truth.
(1101.7) 100:7.3 But the Master was so reasonable, so approachable. He was so practical in all his ministry, while all his plans were characterized by such sanctified common sense. He was so free from all freakish, erratic, and eccentric tendencies. He was never capricious, whimsical, or hysterical. In all his teaching and in everything he did there was always an exquisite discrimination associated with an extraordinary sense of propriety.
(1102.1) 100:7.4 The Son of Man was always a well-poised personality. Even his enemies maintained a wholesome respect for him; they even feared his presence. Jesus was unafraid. He was surcharged with divine enthusiasm, but he never became fanatical. He was emotionally active but never flighty. He was imaginative but always practical. He frankly faced the realities of life, but he was never dull or prosaic. He was courageous but never reckless; prudent but never cowardly. He was sympathetic but not sentimental; unique but not eccentric. He was pious but not sanctimonious. And he was so well-poised because he was so perfectly unified.
(1102.2) 100:7.5 Jesus’ originality was unstifled. He was not bound by tradition or handicapped by enslavement to narrow conventionality. He spoke with undoubted confidence and taught with absolute authority. But his superb originality did not cause him to overlook the gems of truth in the teachings of his predecessors and contemporaries. And the most original of his teachings was the emphasis of love and mercy in the place of fear and sacrifice.
(1102.3) 100:7.6 Jesus was very broad in his outlook. He exhorted his followers to preach the gospel to all peoples. He was free from all narrow-mindedness. His sympathetic heart embraced all mankind, even a universe. Always his invitation was, “Whosoever will, let him come.”
(1102.4) 100:7.7 Of Jesus it was truly said, “He trusted God.” As a man among men he most sublimely trusted the Father in heaven. He trusted his Father as a little child trusts his earthly parent. His faith was perfect but never presumptuous. No matter how cruel nature might appear to be or how indifferent to man’s welfare on earth, Jesus never faltered in his faith. He was immune to disappointment and impervious to persecution. He was untouched by apparent failure.
(1102.5) 100:7.8 He loved men as brothers, at the same time recognizing how they differed in innate endowments and acquired qualities. “He went about doing good.”
(1102.6) 100:7.9 Jesus was an unusually cheerful person, but he was not a blind and unreasoning optimist. His constant word of exhortation was, “Be of good cheer.” He could maintain this confident attitude because of his unswerving trust in God and his unshakable confidence in man. He was always touchingly considerate of all men because he loved them and believed in them. Still he was always true to his convictions and magnificently firm in his devotion to the doing of his Father’s will.
(1102.7) 100:7.10 The Master was always generous. He never grew weary of saying, “It is more blessed to give than to receive.” Said he, “Freely you have received, freely give.” And yet, with all of his unbounded generosity, he was never wasteful or extravagant. He taught that you must believe to receive salvation. “For every one who seeks shall receive.”
(1102.8) 100:7.11 He was candid, but always kind. Said he, “If it were not so, I would have told you.” He was frank, but always friendly. He was outspoken in his love for the sinner and in his hatred for sin. But throughout all this amazing frankness he was unerringly fair.
(1102.9) 100:7.12 Jesus was consistently cheerful, notwithstanding he sometimes drank deeply of the cup of human sorrow. He fearlessly faced the realities of existence, yet was he filled with enthusiasm for the gospel of the kingdom. But he controlled his enthusiasm; it never controlled him. He was unreservedly dedicated to “the Father’s business.” This divine enthusiasm led his unspiritual brethren to think he was beside himself, but the onlooking universe appraised him as the model of sanity and the pattern of supreme mortal devotion to the high standards of spiritual living. And his controlled enthusiasm was contagious; his associates were constrained to share his divine optimism.
(1103.1) 100:7.13 This man of Galilee was not a man of sorrows; he was a soul of gladness. Always was he saying, “Rejoice and be exceedingly glad.” But when duty required, he was willing to walk courageously through the “valley of the shadow of death.” He was gladsome but at the same time humble.
(1103.2) 100:7.14 His courage was equaled only by his patience. When pressed to act prematurely, he would only reply, “My hour has not yet come.” He was never in a hurry; his composure was sublime. But he was often indignant at evil, intolerant of sin. He was often mightily moved to resist that which was inimical to the welfare of his children on earth. But his indignation against sin never led to anger at the sinner.
(1103.3) 100:7.15 His courage was magnificent, but he was never foolhardy. His watchword was, “Fear not.” His bravery was lofty and his courage often heroic. But his courage was linked with discretion and controlled by reason. It was courage born of faith, not the recklessness of blind presumption. He was truly brave but never audacious.
(1103.4) 100:7.16 The Master was a pattern of reverence. The prayer of even his youth began, “Our Father who is in heaven, hallowed be your name.” He was even respectful of the faulty worship of his fellows. But this did not deter him from making attacks on religious traditions or assaulting errors of human belief. He was reverential of true holiness, and yet he could justly appeal to his fellows, saying, “Who among you convicts me of sin?”
(1103.5) 100:7.17 Jesus was great because he was good, and yet he fraternized with the little children. He was gentle and unassuming in his personal life, and yet he was the perfected man of a universe. His associates called him Master unbidden.
(1103.6) 100:7.18 Jesus was the perfectly unified human personality. And today, as in Galilee, he continues to unify mortal experience and to co-ordinate human endeavors. He unifies life, ennobles character, and simplifies experience. He enters the human mind to elevate, transform, and transfigure it. It is literally true: “If any man has Christ Jesus within him, he is a new creature; old things are passing away; behold, all things are becoming new.”
(1103.7) 100:7.19 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 101

The Real Nature of Religion

(1104.1) 101:0.1 RELIGION, as a human experience, ranges from the primitive fear slavery of the evolving savage up to the sublime and magnificent faith liberty of those civilized mortals who are superbly conscious of sonship with the eternal God.
(1104.2) 101:0.2 Religion is the ancestor of the advanced ethics and morals of progressive social evolution. But religion, as such, is not merely a moral movement, albeit the outward and social manifestations of religion are mightily influenced by the ethical and moral momentum of human society. Always is religion the inspiration of man’s evolving nature, but it is not the secret of that evolution.
(1104.3) 101:0.3 Religion, the conviction-faith of the personality, can always triumph over the superficially contradictory logic of despair born in the unbelieving material mind. There really is a true and genuine inner voice, that “true light which lights every man who comes into the world.” And this spirit leading is distinct from the ethical prompting of human conscience. The feeling of religious assurance is more than an emotional feeling. The assurance of religion transcends the reason of the mind, even the logic of philosophy. Religion is faith, trust, and assurance.

1. True Religion

(1104.4) 101:1.1 True religion is not a system of philosophic belief which can be reasoned out and substantiated by natural proofs, neither is it a fantastic and mystic experience of indescribable feelings of ecstasy which can be enjoyed only by the romantic devotees of mysticism. Religion is not the product of reason, but viewed from within, it is altogether reasonable. Religion is not derived from the logic of human philosophy, but as a mortal experience it is altogether logical. Religion is the experiencing of divinity in the consciousness of a moral being of evolutionary origin; it represents true experience with eternal realities in time, the realization of spiritual satisfactions while yet in the flesh.
(1104.5) 101:1.2 The Thought Adjuster has no special mechanism through which to gain self-expression; there is no mystic religious faculty for the reception or expression of religious emotions. These experiences are made available through the naturally ordained mechanism of mortal mind. And therein lies one explanation of the Adjuster’s difficulty in engaging in direct communication with the material mind of its constant indwelling.
(1104.6) 101:1.3 The divine spirit makes contact with mortal man, not by feelings or emotions, but in the realm of the highest and most spiritualized thinking. It is your thoughts, not your feelings, that lead you Godward. The divine nature may be perceived only with the eyes of the mind. But the mind that really discerns God, hears the indwelling Adjuster, is the pure mind. “Without holiness no man may see the Lord.” All such inner and spiritual communion is termed spiritual insight. Such religious experiences result from the impress made upon the mind of man by the combined operations of the Adjuster and the Spirit of Truth as they function amid and upon the ideas, ideals, insights, and spirit strivings of the evolving sons of God.
(1105.1) 101:1.4 Religion lives and prospers, then, not by sight and feeling, but rather by faith and insight. It consists not in the discovery of new facts or in the finding of a unique experience, but rather in the discovery of new and spiritual meanings in facts already well known to mankind. The highest religious experience is not dependent on prior acts of belief, tradition, and authority; neither is religion the offspring of sublime feelings and purely mystical emotions. It is, rather, a profoundly deep and actual experience of spiritual communion with the spirit influences resident within the human mind, and as far as such an experience is definable in terms of psychology, it is simply the experience of experiencing the reality of believing in God as the reality of such a purely personal experience.
(1105.2) 101:1.5 While religion is not the product of the rationalistic speculations of a material cosmology, it is, nonetheless, the creation of a wholly rational insight which originates in man’s mind-experience. Religion is born neither of mystic meditations nor of isolated contemplations, albeit it is ever more or less mysterious and always indefinable and inexplicable in terms of purely intellectual reason and philosophic logic. The germs of true religion originate in the domain of man’s moral consciousness, and they are revealed in the growth of man’s spiritual insight, that faculty of human personality which accrues as a consequence of the presence of the God-revealing Thought Adjuster in the God-hungry mortal mind.
(1105.3) 101:1.6 Faith unites moral insight with conscientious discriminations of values, and the pre-existent evolutionary sense of duty completes the ancestry of true religion. The experience of religion eventually results in the certain consciousness of God and in the undoubted assurance of the survival of the believing personality.
(1105.4) 101:1.7 Thus it may be seen that religious longings and spiritual urges are not of such a nature as would merely lead men to want to believe in God, but rather are they of such nature and power that men are profoundly impressed with the conviction that they ought to believe in God. The sense of evolutionary duty and the obligations consequent upon the illumination of revelation make such a profound impression upon man’s moral nature that he finally reaches that position of mind and that attitude of soul where he concludes that he has no right not to believe in God. The higher and superphilosophic wisdom of such enlightened and disciplined individuals ultimately instructs them that to doubt God or distrust his goodness would be to prove untrue to the realest and deepest thing within the human mind and soul — the divine Adjuster.

2. The Fact of Religion

(1105.5) 101:2.1 The fact of religion consists wholly in the religious experience of rational and average human beings. And this is the only sense in which religion can ever be regarded as scientific or even psychological. The proof that revelation is revelation is this same fact of human experience: the fact that revelation does synthesize the apparently divergent sciences of nature and the theology of religion into a consistent and logical universe philosophy, a co-ordinated and unbroken explanation of both science and religion, thus creating a harmony of mind and satisfaction of spirit which answers in human experience those questionings of the mortal mind which craves to know how the Infinite works out his will and plans in matter, with minds, and on spirit.
(1106.1) 101:2.2 Reason is the method of science; faith is the method of religion; logic is the attempted technique of philosophy. Revelation compensates for the absence of the morontia viewpoint by providing a technique for achieving unity in the comprehension of the reality and relationships of matter and spirit by the mediation of mind. And true revelation never renders science unnatural, religion unreasonable, or philosophy illogical.
(1106.2) 101:2.3 Reason, through the study of science, may lead back through nature to a First Cause, but it requires religious faith to transform the First Cause of science into a God of salvation; and revelation is further required for the validation of such a faith, such spiritual insight.
(1106.3) 101:2.4 There are two basic reasons for believing in a God who fosters human survival:
(1106.4) 101:2.5 1. Human experience, personal assurance, the somehow registered hope and trust initiated by the indwelling Thought Adjuster.
(1106.5) 101:2.6 2. The revelation of truth, whether by direct personal ministry of the Spirit of Truth, by the world bestowal of divine Sons, or through the revelations of the written word.
(1106.6) 101:2.7 Science ends its reason-search in the hypothesis of a First Cause. Religion does not stop in its flight of faith until it is sure of a God of salvation. The discriminating study of science logically suggests the reality and existence of an Absolute. Religion believes unreservedly in the existence and reality of a God who fosters personality survival. What metaphysics fails utterly in doing, and what even philosophy fails partially in doing, revelation does; that is, affirms that this First Cause of science and religion’s God of salvation are one and the same Deity.
(1106.7) 101:2.8 Reason is the proof of science, faith the proof of religion, logic the proof of philosophy, but revelation is validated only by human experience. Science yields knowledge; religion yields happiness; philosophy yields unity; revelation confirms the experiential harmony of this triune approach to universal reality.
(1106.8) 101:2.9 The contemplation of nature can only reveal a God of nature, a God of motion. Nature exhibits only matter, motion, and animation — life. Matter plus energy, under certain conditions, is manifested in living forms, but while natural life is thus relatively continuous as a phenomenon, it is wholly transient as to individualities. Nature does not afford ground for logical belief in human-personality survival. The religious man who finds God in nature has already and first found this same personal God in his own soul.
(1106.9) 101:2.10 Faith reveals God in the soul. Revelation, the substitute for morontia insight on an evolutionary world, enables man to see the same God in nature that faith exhibits in his soul. Thus does revelation successfully bridge the gulf between the material and the spiritual, even between the creature and the Creator, between man and God.
(1107.1) 101:2.11 The contemplation of nature does logically point in the direction of intelligent guidance, even living supervision, but it does not in any satisfactory manner reveal a personal God. On the other hand, nature discloses nothing which would preclude the universe from being looked upon as the handiwork of the God of religion. God cannot be found through nature alone, but man having otherwise found him, the study of nature becomes wholly consistent with a higher and more spiritual interpretation of the universe.
(1107.2) 101:2.12 Revelation as an epochal phenomenon is periodic; as a personal human experience it is continuous. Divinity functions in mortal personality as the Adjuster gift of the Father, as the Spirit of Truth of the Son, and as the Holy Spirit of the Universe Spirit, while these three supermortal endowments are unified in human experiential evolution as the ministry of the Supreme.
(1107.3) 101:2.13 True religion is an insight into reality, the faith-child of the moral consciousness, and not a mere intellectual assent to any body of dogmatic doctrines. True religion consists in the experience that “the Spirit itself bears witness with our spirit that we are the children of God.” Religion consists not in theologic propositions but in spiritual insight and the sublimity of the soul’s trust.
(1107.4) 101:2.14 Your deepest nature — the divine Adjuster — creates within you a hunger and thirst for righteousness, a certain craving for divine perfection. Religion is the faith act of the recognition of this inner urge to divine attainment; and thus is brought about that soul trust and assurance of which you become conscious as the way of salvation, the technique of the survival of personality and all those values which you have come to look upon as being true and good.
(1107.5) 101:2.15 The realization of religion never has been, and never will be, dependent on great learning or clever logic. It is spiritual insight, and that is just the reason why some of the world’s greatest religious teachers, even the prophets, have sometimes possessed so little of the wisdom of the world. Religious faith is available alike to the learned and the unlearned.
(1107.6) 101:2.16 Religion must ever be its own critic and judge; it can never be observed, much less understood, from the outside. Your only assurance of a personal God consists in your own insight as to your belief in, and experience with, things spiritual. To all of your fellows who have had a similar experience, no argument about the personality or reality of God is necessary, while to all other men who are not thus sure of God no possible argument could ever be truly convincing.
(1107.7) 101:2.17 Psychology may indeed attempt to study the phenomena of religious reactions to the social environment, but never can it hope to penetrate to the real and inner motives and workings of religion. Only theology, the province of faith and the technique of revelation, can afford any sort of intelligent account of the nature and content of religious experience.

3. The Characteristics of Religion

(1107.8) 101:3.1 Religion is so vital that it persists in the absence of learning. It lives in spite of its contamination with erroneous cosmologies and false philosophies; it survives even the confusion of metaphysics. In and through all the historic vicissitudes of religion there ever persists that which is indispensable to human progress and survival: the ethical conscience and the moral consciousness.
(1108.1) 101:3.2 Faith-insight, or spiritual intuition, is the endowment of the cosmic mind in association with the Thought Adjuster, which is the Father’s gift to man. Spiritual reason, soul intelligence, is the endowment of the Holy Spirit, the Creative Spirit’s gift to man. Spiritual philosophy, the wisdom of spirit realities, is the endowment of the Spirit of Truth, the combined gift of the bestowal Sons to the children of men. And the co-ordination and interassociation of these spirit endowments constitute man a spirit personality in potential destiny.
(1108.2) 101:3.3 It is this same spirit personality, in primitive and embryonic form, the Adjuster possession of which survives the natural death in the flesh. This composite entity of spirit origin in association with human experience is enabled, by means of the living way provided by the divine Sons, to survive (in Adjuster custody) the dissolution of the material self of mind and matter when such a transient partnership of the material and the spiritual is divorced by the cessation of vital motion.
(1108.3) 101:3.4 Through religious faith the soul of man reveals itself and demonstrates the potential divinity of its emerging nature by the characteristic manner in which it induces the mortal personality to react to certain trying intellectual and testing social situations. Genuine spiritual faith (true moral consciousness) is revealed in that it:
(1108.4) 101:3.5 1. Causes ethics and morals to progress despite inherent and adverse animalistic tendencies.*
(1108.5) 101:3.6 2. Produces a sublime trust in the goodness of God even in the face of bitter disappointment and crushing defeat.
(1108.6) 101:3.7 3. Generates profound courage and confidence despite natural adversity and physical calamity.
(1108.7) 101:3.8 4. Exhibits inexplicable poise and sustaining tranquillity notwithstanding baffling diseases and even acute physical suffering.
(1108.8) 101:3.9 5. Maintains a mysterious poise and composure of personality in the face of maltreatment and the rankest injustice.
(1108.9) 101:3.10 6. Maintains a divine trust in ultimate victory in spite of the cruelties of seemingly blind fate and the apparent utter indifference of natural forces to human welfare.
(1108.10) 101:3.11 7. Persists in the unswerving belief in God despite all contrary demonstrations of logic and successfully withstands all other intellectual sophistries.
(1108.11) 101:3.12 8. Continues to exhibit undaunted faith in the soul’s survival regardless of the deceptive teachings of false science and the persuasive delusions of unsound philosophy.
(1108.12) 101:3.13 9. Lives and triumphs irrespective of the crushing overload of the complex and partial civilizations of modern times.
(1108.13) 101:3.14 10. Contributes to the continued survival of altruism in spite of human selfishness, social antagonisms, industrial greeds, and political maladjustments.
(1108.14) 101:3.15 11. Steadfastly adheres to a sublime belief in universe unity and divine guidance regardless of the perplexing presence of evil and sin.
(1108.15) 101:3.16 12. Goes right on worshiping God in spite of anything and everything. Dares to declare, “Even though he slay me, yet will I serve him.”
(1108.16) 101:3.17 We know, then, by three phenomena, that man has a divine spirit or spirits dwelling within him: first, by personal experience — religious faith; second, by revelation — personal and racial; and third, by the amazing exhibition of such extraordinary and unnatural reactions to his material environment as are illustrated by the foregoing recital of twelve spiritlike performances in the presence of the actual and trying situations of real human existence. And there are still others.
(1109.1) 101:3.18 And it is just such a vital and vigorous performance of faith in the domain of religion that entitles mortal man to affirm the personal possession and spiritual reality of that crowning endowment of human nature, religious experience.

4. The Limitations of Revelation

(1109.2) 101:4.1 Because your world is generally ignorant of origins, even of physical origins, it has appeared to be wise from time to time to provide instruction in cosmology. And always has this made trouble for the future. The laws of revelation hamper us greatly by their proscription of the impartation of unearned or premature knowledge. Any cosmology presented as a part of revealed religion is destined to be outgrown in a very short time. Accordingly, future students of such a revelation are tempted to discard any element of genuine religious truth it may contain because they discover errors on the face of the associated cosmologies therein presented.
(1109.3) 101:4.2 Mankind should understand that we who participate in the revelation of truth are very rigorously limited by the instructions of our superiors. We are not at liberty to anticipate the scientific discoveries of a thousand years. Revelators must act in accordance with the instructions which form a part of the revelation mandate. We see no way of overcoming this difficulty, either now or at any future time. We full well know that, while the historic facts and religious truths of this series of revelatory presentations will stand on the records of the ages to come, within a few short years many of our statements regarding the physical sciences will stand in need of revision in consequence of additional scientific developments and new discoveries. These new developments we even now foresee, but we are forbidden to include such humanly undiscovered facts in the revelatory records. Let it be made clear that revelations are not necessarily inspired. The cosmology of these revelations is not inspired. It is limited by our permission for the co-ordination and sorting of present-day knowledge. While divine or spiritual insight is a gift, human wisdom must evolve.
(1109.4) 101:4.3 Truth is always a revelation: autorevelation when it emerges as a result of the work of the indwelling Adjuster; epochal revelation when it is presented by the function of some other celestial agency, group, or personality.
(1109.5) 101:4.4 In the last analysis, religion is to be judged by its fruits, according to the manner and the extent to which it exhibits its own inherent and divine excellence.
(1109.6) 101:4.5 Truth may be but relatively inspired, even though revelation is invariably a spiritual phenomenon. While statements with reference to cosmology are never inspired, such revelations are of immense value in that they at least transiently clarify knowledge by:
(1109.7) 101:4.6 1. The reduction of confusion by the authoritative elimination of error.
(1109.8) 101:4.7 2. The co-ordination of known or about-to-be-known facts and observations.
(1110.1) 101:4.8 3. The restoration of important bits of lost knowledge concerning epochal transactions in the distant past.
(1110.2) 101:4.9 4. The supplying of information which will fill in vital missing gaps in otherwise earned knowledge.
(1110.3) 101:4.10 5. Presenting cosmic data in such a manner as to illuminate the spiritual teachings contained in the accompanying revelation.

5. Religion Expanded by Revelation

(1110.4) 101:5.1 Revelation is a technique whereby ages upon ages of time are saved in the necessary work of sorting and sifting the errors of evolution from the truths of spirit acquirement.
(1110.5) 101:5.2 Science deals with facts; religion is concerned only with values. Through enlightened philosophy the mind endeavors to unite the meanings of both facts and values, thereby arriving at a concept of complete reality. Remember that science is the domain of knowledge, philosophy the realm of wisdom, and religion the sphere of the faith experience. But religion, nonetheless, presents two phases of manifestation:
(1110.6) 101:5.3 1. Evolutionary religion. The experience of primitive worship, the religion which is a mind derivative.
(1110.7) 101:5.4 2. Revealed religion. The universe attitude which is a spirit derivative; the assurance of, and belief in, the conservation of eternal realities, the survival of personality, and the eventual attainment of the cosmic Deity, whose purpose has made all this possible. It is a part of the plan of the universe that, sooner or later, evolutionary religion is destined to receive the spiritual expansion of revelation.
(1110.8) 101:5.5 Both science and religion start out with the assumption of certain generally accepted bases for logical deductions. So, also, must philosophy start its career upon the assumption of the reality of three things:
(1110.9) 101:5.6 1. The material body.
(1110.10) 101:5.7 2. The supermaterial phase of the human being, the soul or even the indwelling spirit.
(1110.11) 101:5.8 3. The human mind, the mechanism for intercommunication and interassociation between spirit and matter, between the material and the spiritual.
(1110.12) 101:5.9 Scientists assemble facts, philosophers co-ordinate ideas, while prophets exalt ideals. Feeling and emotion are invariable concomitants of religion, but they are not religion. Religion may be the feeling of experience, but it is hardly the experience of feeling. Neither logic (rationalization) nor emotion (feeling) is essentially a part of religious experience, although both may variously be associated with the exercise of faith in the furtherance of spiritual insight into reality, all according to the status and temperamental tendency of the individual mind.
(1110.13) 101:5.10 Evolutionary religion is the outworking of the endowment of the local universe mind adjutant charged with the creation and fostering of the worship trait in evolving man. Such primitive religions are directly concerned with ethics and morals, the sense of human duty. Such religions are predicated on the assurance of conscience and result in the stabilization of relatively ethical civilizations.
(1111.1) 101:5.11 Personally revealed religions are sponsored by the bestowal spirits representing the three persons of the Paradise Trinity and are especially concerned with the expansion of truth. Evolutionary religion drives home to the individual the idea of personal duty; revealed religion lays increasing emphasis on loving, the golden rule.
(1111.2) 101:5.12 Evolved religion rests wholly on faith. Revelation has the additional assurance of its expanded presentation of the truths of divinity and reality and the still more valuable testimony of the actual experience which accumulates in consequence of the practical working union of the faith of evolution and the truth of revelation. Such a working union of human faith and divine truth constitutes the possession of a character well on the road to the actual acquirement of a morontial personality.
(1111.3) 101:5.13 Evolutionary religion provides only the assurance of faith and the confirmation of conscience; revelatory religion provides the assurance of faith plus the truth of a living experience in the realities of revelation. The third step in religion, or the third phase of the experience of religion, has to do with the morontia state, the firmer grasp of mota. Increasingly in the morontia progression the truths of revealed religion are expanded; more and more you will know the truth of supreme values, divine goodnesses, universal relationships, eternal realities, and ultimate destinies.
(1111.4) 101:5.14 Increasingly throughout the morontia progression the assurance of truth replaces the assurance of faith. When you are finally mustered into the actual spirit world, then will the assurances of pure spirit insight operate in the place of faith and truth or, rather, in conjunction with, and superimposed upon, these former techniques of personality assurance.

6. Progressive Religious Experience

(1111.5) 101:6.1 The morontia phase of revealed religion has to do with the experience of survival, and its great urge is the attainment of spirit perfection. There also is present the higher urge of worship, associated with an impelling call to increased ethical service. Morontia insight entails an ever-expanding consciousness of the Sevenfold, the Supreme, and even the Ultimate.
(1111.6) 101:6.2 Throughout all religious experience, from its earliest inception on the material level up to the time of the attainment of full spirit status, the Adjuster is the secret of the personal realization of the reality of the existence of the Supreme; and this same Adjuster also holds the secrets of your faith in the transcendental attainment of the Ultimate. The experiential personality of evolving man, united to the Adjuster essence of the existential God, constitutes the potential completion of supreme existence and is inherently the basis for the superfinite eventuation of transcendental personality.
(1111.7) 101:6.3 Moral will embraces decisions based on reasoned knowledge, augmented by wisdom, and sanctioned by religious faith. Such choices are acts of moral nature and evidence the existence of moral personality, the forerunner of morontia personality and eventually of true spirit status.
(1111.8) 101:6.4 The evolutionary type of knowledge is but the accumulation of protoplasmic memory material; this is the most primitive form of creature consciousness. Wisdom embraces the ideas formulated from protoplasmic memory in process of association and recombination, and such phenomena differentiate human mind from mere animal mind. Animals have knowledge, but only man possesses wisdom capacity. Truth is made accessible to the wisdom-endowed individual by the bestowal on such a mind of the spirits of the Father and the Sons, the Thought Adjuster and the Spirit of Truth.
(1112.1) 101:6.5 Christ Michael, when bestowed on Urantia, lived under the reign of evolutionary religion up to the time of his baptism. From that moment up to and including the event of his crucifixion he carried forward his work by the combined guidance of evolutionary and revealed religion. From the morning of his resurrection until his ascension he traversed the manifold phases of the morontia life of mortal transition from the world of matter to that of spirit. After his ascension Michael became master of the experience of Supremacy, the realization of the Supreme; and being the one person in Nebadon possessed of unlimited capacity to experience the reality of the Supreme, he forthwith attained to the status of the sovereignty of supremacy in and to his local universe.
(1112.2) 101:6.6 With man, the eventual fusion and resultant oneness with the indwelling Adjuster — the personality synthesis of man and the essence of God — constitute him, in potential, a living part of the Supreme and insure for such a onetime mortal being the eternal birthright of the endless pursuit of finality of universe service for and with the Supreme.
(1112.3) 101:6.7 Revelation teaches mortal man that, to start such a magnificent and intriguing adventure through space by means of the progression of time, he should begin by the organization of knowledge into idea-decisions; next, mandate wisdom to labor unremittingly at its noble task of transforming self-possessed ideas into increasingly practical but nonetheless supernal ideals, even those concepts which are so reasonable as ideas and so logical as ideals that the Adjuster dares so to combine and spiritize them as to render them available for such association in the finite mind as will constitute them the actual human complement thus made ready for the action of the Truth Spirit of the Sons, the time-space manifestations of Paradise truth — universal truth. The co-ordination of idea-decisions, logical ideals, and divine truth constitutes the possession of a righteous character, the prerequisite for mortal admission to the ever-expanding and increasingly spiritual realities of the morontia worlds.
(1112.4) 101:6.8 The teachings of Jesus constituted the first Urantian religion which so fully embraced a harmonious co-ordination of knowledge, wisdom, faith, truth, and love as completely and simultaneously to provide temporal tranquillity, intellectual certainty, moral enlightenment, philosophic stability, ethical sensitivity, God-consciousness, and the positive assurance of personal survival. The faith of Jesus pointed the way to finality of human salvation, to the ultimate of mortal universe attainment, since it provided for:
(1112.5) 101:6.9 1. Salvation from material fetters in the personal realization of sonship with God, who is spirit.
(1112.6) 101:6.10 2. Salvation from intellectual bondage: man shall know the truth, and the truth shall set him free.
(1112.7) 101:6.11 3. Salvation from spiritual blindness, the human realization of the fraternity of mortal beings and the morontian awareness of the brotherhood of all universe creatures; the service-discovery of spiritual reality and the ministry-revelation of the goodness of spirit values.
(1113.1) 101:6.12 4. Salvation from incompleteness of self through the attainment of the spirit levels of the universe and through the eventual realization of the harmony of Havona and the perfection of Paradise.
(1113.2) 101:6.13 5. Salvation from self, deliverance from the limitations of self-consciousness through the attainment of the cosmic levels of the Supreme mind and by co-ordination with the attainments of all other self-conscious beings.
(1113.3) 101:6.14 6. Salvation from time, the achievement of an eternal life of unending progression in God-recognition and God-service.
(1113.4) 101:6.15 7. Salvation from the finite, the perfected oneness with Deity in and through the Supreme by which the creature attempts the transcendental discovery of the Ultimate on the postfinaliter levels of the absonite.
(1113.5) 101:6.16 Such a sevenfold salvation is the equivalent of the completeness and perfection of the realization of the ultimate experience of the Universal Father. And all this, in potential, is contained within the reality of the faith of the human experience of religion. And it can be so contained since the faith of Jesus was nourished by, and was revelatory of, even realities beyond the ultimate; the faith of Jesus approached the status of a universe absolute in so far as such is possible of manifestation in the evolving cosmos of time and space.
(1113.6) 101:6.17 Through the appropriation of the faith of Jesus, mortal man can foretaste in time the realities of eternity. Jesus made the discovery, in human experience, of the Final Father, and his brothers in the flesh of mortal life can follow him along this same experience of Father discovery. They can even attain, as they are, the same satisfaction in this experience with the Father as did Jesus as he was. New potentials were actualized in the universe of Nebadon consequent upon the terminal bestowal of Michael, and one of these was the new illumination of the path of eternity that leads to the Father of all, and which can be traversed even by the mortals of material flesh and blood in the initial life on the planets of space. Jesus was and is the new and living way whereby man can come into the divine inheritance which the Father has decreed shall be his for but the asking. In Jesus there is abundantly demonstrated both the beginnings and endings of the faith experience of humanity, even of divine humanity.

7. A Personal Philosophy of Religion

(1113.7) 101:7.1 An idea is only a theoretical plan for action, while a positive decision is a validated plan of action. A stereotype is a plan of action accepted without validation. The materials out of which to build a personal philosophy of religion are derived from both the inner and the environmental experience of the individual. The social status, economic conditions, educational opportunities, moral trends, institutional influences, political developments, racial tendencies, and the religious teachings of one’s time and place all become factors in the formulation of a personal philosophy of religion. Even the inherent temperament and intellectual bent markedly determine the pattern of religious philosophy. Vocation, marriage, and kindred all influence the evolution of one’s personal standards of life.
(1113.8) 101:7.2 A philosophy of religion evolves out of a basic growth of ideas plus experimental living as both are modified by the tendency to imitate associates. The soundness of philosophic conclusions depends on keen, honest, and discriminating thinking in connection with sensitivity to meanings and accuracy of evaluation. Moral cowards never achieve high planes of philosophic thinking; it requires courage to invade new levels of experience and to attempt the exploration of unknown realms of intellectual living.
(1114.1) 101:7.3 Presently new systems of values come into existence; new formulations of principles and standards are achieved; habits and ideals are reshaped; some idea of a personal God is attained, followed by enlarging concepts of relationship thereto.
(1114.2) 101:7.4 The great difference between a religious and a nonreligious philosophy of living consists in the nature and level of recognized values and in the object of loyalties. There are four phases in the evolution of religious philosophy: Such an experience may become merely conformative, resigned to submission to tradition and authority. Or it may be satisfied with slight attainments, just enough to stabilize the daily living, and therefore becomes early arrested on such an adventitious level. Such mortals believe in letting well enough alone. A third group progress to the level of logical intellectuality but there stagnate in consequence of cultural slavery. It is indeed pitiful to behold giant intellects held so securely within the cruel grasp of cultural bondage. It is equally pathetic to observe those who trade their cultural bondage for the materialistic fetters of a science, falsely so called. The fourth level of philosophy attains freedom from all conventional and traditional handicaps and dares to think, act, and live honestly, loyally, fearlessly, and truthfully.
(1114.3) 101:7.5 The acid test for any religious philosophy consists in whether or not it distinguishes between the realities of the material and the spiritual worlds while at the same moment recognizing their unification in intellectual striving and in social serving. A sound religious philosophy does not confound the things of God with the things of Caesar. Neither does it recognize the aesthetic cult of pure wonder as a substitute for religion.
(1114.4) 101:7.6 Philosophy transforms that primitive religion which was largely a fairy tale of conscience into a living experience in the ascending values of cosmic reality.

8. Faith and Belief

(1114.5) 101:8.1 Belief has attained the level of faith when it motivates life and shapes the mode of living. The acceptance of a teaching as true is not faith; that is mere belief. Neither is certainty nor conviction faith. A state of mind attains to faith levels only when it actually dominates the mode of living. Faith is a living attribute of genuine personal religious experience. One believes truth, admires beauty, and reverences goodness, but does not worship them; such an attitude of saving faith is centered on God alone, who is all of these personified and infinitely more.
(1114.6) 101:8.2 Belief is always limiting and binding; faith is expanding and releasing. Belief fixates, faith liberates. But living religious faith is more than the association of noble beliefs; it is more than an exalted system of philosophy; it is a living experience concerned with spiritual meanings, divine ideals, and supreme values; it is God-knowing and man-serving. Beliefs may become group possessions, but faith must be personal. Theologic beliefs can be suggested to a group, but faith can rise up only in the heart of the individual religionist.
(1114.7) 101:8.3 Faith has falsified its trust when it presumes to deny realities and to confer upon its devotees assumed knowledge. Faith is a traitor when it fosters betrayal of intellectual integrity and belittles loyalty to supreme values and divine ideals. Faith never shuns the problem-solving duty of mortal living. Living faith does not foster bigotry, persecution, or intolerance.
(1115.1) 101:8.4 Faith does not shackle the creative imagination, neither does it maintain an unreasoning prejudice toward the discoveries of scientific investigation. Faith vitalizes religion and constrains the religionist heroically to live the golden rule. The zeal of faith is according to knowledge, and its strivings are the preludes to sublime peace.

9. Religion and Morality

(1115.2) 101:9.1 No professed revelation of religion could be regarded as authentic if it failed to recognize the duty demands of ethical obligation which had been created and fostered by preceding evolutionary religion. Revelation unfailingly enlarges the ethical horizon of evolved religion while it simultaneously and unfailingly expands the moral obligations of all prior revelations.
(1115.3) 101:9.2 When you presume to sit in critical judgment on the primitive religion of man (or on the religion of primitive man), you should remember to judge such savages and to evaluate their religious experience in accordance with their enlightenment and status of conscience. Do not make the mistake of judging another’s religion by your own standards of knowledge and truth.
(1115.4) 101:9.3 True religion is that sublime and profound conviction within the soul which compellingly admonishes man that it would be wrong for him not to believe in those morontial realities which constitute his highest ethical and moral concepts, his highest interpretation of life’s greatest values and the universe’s deepest realities. And such a religion is simply the experience of yielding intellectual loyalty to the highest dictates of spiritual consciousness.
(1115.5) 101:9.4 The search for beauty is a part of religion only in so far as it is ethical and to the extent that it enriches the concept of the moral. Art is only religious when it becomes diffused with purpose which has been derived from high spiritual motivation.
(1115.6) 101:9.5 The enlightened spiritual consciousness of civilized man is not concerned so much with some specific intellectual belief or with any one particular mode of living as with discovering the truth of living, the good and right technique of reacting to the ever-recurring situations of mortal existence. Moral consciousness is just a name applied to the human recognition and awareness of those ethical and emerging morontial values which duty demands that man shall abide by in the day-by-day control and guidance of conduct.
(1115.7) 101:9.6 Though recognizing that religion is imperfect, there are at least two practical manifestations of its nature and function:
(1115.8) 101:9.7 1. The spiritual urge and philosophic pressure of religion tend to cause man to project his estimation of moral values directly outward into the affairs of his fellows — the ethical reaction of religion.
(1115.9) 101:9.8 2. Religion creates for the human mind a spiritualized consciousness of divine reality based on, and by faith derived from, antecedent concepts of moral values and co-ordinated with superimposed concepts of spiritual values. Religion thereby becomes a censor of mortal affairs, a form of glorified moral trust and confidence in reality, the enhanced realities of time and the more enduring realities of eternity.
(1116.1) 101:9.9 Faith becomes the connection between moral consciousness and the spiritual concept of enduring reality. Religion becomes the avenue of man’s escape from the material limitations of the temporal and natural world to the supernal realities of the eternal and spiritual world by and through the technique of salvation, the progressive morontia transformation.

10. Religion as Man’s Liberator

(1116.2) 101:10.1 Intelligent man knows that he is a child of nature, a part of the material universe; he likewise discerns no survival of individual personality in the motions and tensions of the mathematical level of the energy universe. Nor can man ever discern spiritual reality through the examination of physical causes and effects.
(1116.3) 101:10.2 A human being is also aware that he is a part of the ideational cosmos, but though concept may endure beyond a mortal life span, there is nothing inherent in concept which indicates the personal survival of the conceiving personality. Nor will the exhaustion of the possibilities of logic and reason ever reveal to the logician or to the reasoner the eternal truth of the survival of personality.
(1116.4) 101:10.3 The material level of law provides for causality continuity, the unending response of effect to antecedent action; the mind level suggests the perpetuation of ideational continuity, the unceasing flow of conceptual potentiality from pre-existent conceptions. But neither of these levels of the universe discloses to the inquiring mortal an avenue of escape from partiality of status and from the intolerable suspense of being a transient reality in the universe, a temporal personality doomed to be extinguished upon the exhaustion of the limited life energies.
(1116.5) 101:10.4 It is only through the morontial avenue leading to spiritual insight that man can ever break the fetters inherent in his mortal status in the universe. Energy and mind do lead back to Paradise and Deity, but neither the energy endowment nor the mind endowment of man proceeds directly from such Paradise Deity. Only in the spiritual sense is man a child of God. And this is true because it is only in the spiritual sense that man is at present endowed and indwelt by the Paradise Father. Mankind can never discover divinity except through the avenue of religious experience and by the exercise of true faith. The faith acceptance of the truth of God enables man to escape from the circumscribed confines of material limitations and affords him a rational hope of achieving safe conduct from the material realm, whereon is death, to the spiritual realm, wherein is life eternal.
(1116.6) 101:10.5 The purpose of religion is not to satisfy curiosity about God but rather to afford intellectual constancy and philosophic security, to stabilize and enrich human living by blending the mortal with the divine, the partial with the perfect, man and God. It is through religious experience that man’s concepts of ideality are endowed with reality.
(1116.7) 101:10.6 Never can there be either scientific or logical proofs of divinity. Reason alone can never validate the values and goodnesses of religious experience. But it will always remain true: Whosoever wills to do the will of God shall comprehend the validity of spiritual values. This is the nearest approach that can be made on the mortal level to offering proofs of the reality of religious experience. Such faith affords the only escape from the mechanical clutch of the material world and from the error distortion of the incompleteness of the intellectual world; it is the only discovered solution to the impasse in mortal thinking regarding the continuing survival of the individual personality. It is the only passport to completion of reality and to eternity of life in a universal creation of love, law, unity, and progressive Deity attainment.
(1117.1) 101:10.7 Religion effectually cures man’s sense of idealistic isolation or spiritual loneliness; it enfranchises the believer as a son of God, a citizen of a new and meaningful universe. Religion assures man that, in following the gleam of righteousness discernible in his soul, he is thereby identifying himself with the plan of the Infinite and the purpose of the Eternal. Such a liberated soul immediately begins to feel at home in this new universe, his universe.
(1117.2) 101:10.8 When you experience such a transformation of faith, you are no longer a slavish part of the mathematical cosmos but rather a liberated volitional son of the Universal Father. No longer is such a liberated son fighting alone against the inexorable doom of the termination of temporal existence; no longer does he combat all nature, with the odds hopelessly against him; no longer is he staggered by the paralyzing fear that, perchance, he has put his trust in a hopeless phantasm or pinned his faith to a fanciful error.
(1117.3) 101:10.9 Now, rather, are the sons of God enlisted together in fighting the battle of reality’s triumph over the partial shadows of existence. At last all creatures become conscious of the fact that God and all the divine hosts of a well-nigh limitless universe are on their side in the supernal struggle to attain eternity of life and divinity of status. Such faith-liberated sons have certainly enlisted in the struggles of time on the side of the supreme forces and divine personalities of eternity; even the stars in their courses are now doing battle for them; at last they gaze upon the universe from within, from God’s viewpoint, and all is transformed from the uncertainties of material isolation to the sureties of eternal spiritual progression. Even time itself becomes but the shadow of eternity cast by Paradise realities upon the moving panoply of space.
(1117.4) 101:10.10 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 102

The Foundations of Religious Faith

(1118.1) 102:0.1 TO THE unbelieving materialist, man is simply an evolutionary accident. His hopes of survival are strung on a figment of mortal imagination; his fears, loves, longings, and beliefs are but the reaction of the incidental juxtaposition of certain lifeless atoms of matter. No display of energy nor expression of trust can carry him beyond the grave. The devotional labors and inspirational genius of the best of men are doomed to be extinguished by death, the long and lonely night of eternal oblivion and soul extinction. Nameless despair is man’s only reward for living and toiling under the temporal sun of mortal existence. Each day of life slowly and surely tightens the grasp of a pitiless doom which a hostile and relentless universe of matter has decreed shall be the crowning insult to everything in human desire which is beautiful, noble, lofty, and good.
(1118.2) 102:0.2 But such is not man’s end and eternal destiny; such a vision is but the cry of despair uttered by some wandering soul who has become lost in spiritual darkness, and who bravely struggles on in the face of the mechanistic sophistries of a material philosophy, blinded by the confusion and distortion of a complex learning. And all this doom of darkness and all this destiny of despair are forever dispelled by one brave stretch of faith on the part of the most humble and unlearned of God’s children on earth.
(1118.3) 102:0.3 This saving faith has its birth in the human heart when the moral consciousness of man realizes that human values may be translated in mortal experience from the material to the spiritual, from the human to the divine, from time to eternity.

1. Assurances of Faith

(1118.4) 102:1.1 The work of the Thought Adjuster constitutes the explanation of the translation of man’s primitive and evolutionary sense of duty into that higher and more certain faith in the eternal realities of revelation. There must be perfection hunger in man’s heart to insure capacity for comprehending the faith paths to supreme attainment. If any man chooses to do the divine will, he shall know the way of truth. It is literally true, “Human things must be known in order to be loved, but divine things must be loved in order to be known.” But honest doubts and sincere questionings are not sin; such attitudes merely spell delay in the progressive journey toward perfection attainment. Childlike trust secures man’s entrance into the kingdom of heavenly ascent, but progress is wholly dependent on the vigorous exercise of the robust and confident faith of the full-grown man.
(1119.1) 102:1.2 The reason of science is based on the observable facts of time; the faith of religion argues from the spirit program of eternity. What knowledge and reason cannot do for us, true wisdom admonishes us to allow faith to accomplish through religious insight and spiritual transformation.
(1119.2) 102:1.3 Owing to the isolation of rebellion, the revelation of truth on Urantia has all too often been mixed up with the statements of partial and transient cosmologies. Truth remains unchanged from generation to generation, but the associated teachings about the physical world vary from day to day and from year to year. Eternal truth should not be slighted because it chances to be found in company with obsolete ideas regarding the material world. The more of science you know, the less sure you can be; the more of religion you have, the more certain you are.
(1119.3) 102:1.4 The certainties of science proceed entirely from the intellect; the certitudes of religion spring from the very foundations of the entire personality. Science appeals to the understanding of the mind; religion appeals to the loyalty and devotion of the body, mind, and spirit, even to the whole personality.
(1119.4) 102:1.5 God is so all real and absolute that no material sign of proof or no demonstration of so-called miracle may be offered in testimony of his reality. Always will we know him because we trust him, and our belief in him is wholly based on our personal participation in the divine manifestations of his infinite reality.
(1119.5) 102:1.6 The indwelling Thought Adjuster unfailingly arouses in man’s soul a true and searching hunger for perfection together with a far-reaching curiosity which can be adequately satisfied only by communion with God, the divine source of that Adjuster. The hungry soul of man refuses to be satisfied with anything less than the personal realization of the living God. Whatever more God may be than a high and perfect moral personality, he cannot, in our hungry and finite concept, be anything less.

2. Religion and Reality

(1119.6) 102:2.1 Observing minds and discriminating souls know religion when they find it in the lives of their fellows. Religion requires no definition; we all know its social, intellectual, moral, and spiritual fruits. And this all grows out of the fact that religion is the property of the human race; it is not a child of culture. True, one’s perception of religion is still human and therefore subject to the bondage of ignorance, the slavery of superstition, the deceptions of sophistication, and the delusions of false philosophy.
(1119.7) 102:2.2 One of the characteristic peculiarities of genuine religious assurance is that, notwithstanding the absoluteness of its affirmations and the stanchness of its attitude, the spirit of its expression is so poised and tempered that it never conveys the slightest impression of self-assertion or egoistic exaltation. The wisdom of religious experience is something of a paradox in that it is both humanly original and Adjuster derivative. Religious force is not the product of the individual’s personal prerogatives but rather the outworking of that sublime partnership of man and the everlasting source of all wisdom. Thus do the words and acts of true and undefiled religion become compellingly authoritative for all enlightened mortals.
(1119.8) 102:2.3 It is difficult to identify and analyze the factors of a religious experience, but it is not difficult to observe that such religious practitioners live and carry on as if already in the presence of the Eternal. Believers react to this temporal life as if immortality already were within their grasp. In the lives of such mortals there is a valid originality and a spontaneity of expression that forever segregate them from those of their fellows who have imbibed only the wisdom of the world. Religionists seem to live in effective emancipation from harrying haste and the painful stress of the vicissitudes inherent in the temporal currents of time; they exhibit a stabilization of personality and a tranquillity of character not explained by the laws of physiology, psychology, and sociology.
(1120.1) 102:2.4 Time is an invariable element in the attainment of knowledge; religion makes its endowments immediately available, albeit there is the important factor of growth in grace, definite advancement in all phases of religious experience. Knowledge is an eternal quest; always are you learning, but never are you able to arrive at the full knowledge of absolute truth. In knowledge alone there can never be absolute certainty, only increasing probability of approximation; but the religious soul of spiritual illumination knows, and knows now. And yet this profound and positive certitude does not lead such a sound-minded religionist to take any less interest in the ups and downs of the progress of human wisdom, which is bound up on its material end with the developments of slow-moving science.
(1120.2) 102:2.5 Even the discoveries of science are not truly real in the consciousness of human experience until they are unraveled and correlated, until their relevant facts actually become meaning through encircuitment in the thought streams of mind. Mortal man views even his physical environment from the mind level, from the perspective of its psychological registry. It is not, therefore, strange that man should place a highly unified interpretation upon the universe and then seek to identify this energy unity of his science with the spirit unity of his religious experience. Mind is unity; mortal consciousness lives on the mind level and perceives the universal realities through the eyes of the mind endowment. The mind perspective will not yield the existential unity of the source of reality, the First Source and Center, but it can and sometime will portray to man the experiential synthesis of energy, mind, and spirit in and as the Supreme Being. But mind can never succeed in this unification of the diversity of reality unless such mind is firmly aware of material things, intellectual meanings, and spiritual values; only in the harmony of the triunity of functional reality is there unity, and only in unity is there the personality satisfaction of the realization of cosmic constancy and consistency.
(1120.3) 102:2.6 Unity is best found in human experience through philosophy. And while the body of philosophic thought must ever be founded on material facts, the soul and energy of true philosophic dynamics is mortal spiritual insight.
(1120.4) 102:2.7 Evolutionary man does not naturally relish hard work. To keep pace in his life experience with the impelling demands and the compelling urges of a growing religious experience means incessant activity in spiritual growth, intellectual expansion, factual enlargement, and social service. There is no real religion apart from a highly active personality. Therefore do the more indolent of men often seek to escape the rigors of truly religious activities by a species of ingenious self-deception through resorting to a retreat to the false shelter of stereotyped religious doctrines and dogmas. But true religion is alive. Intellectual crystallization of religious concepts is the equivalent of spiritual death. You cannot conceive of religion without ideas, but when religion once becomes reduced only to an idea, it is no longer religion; it has become merely a species of human philosophy.
(1121.1) 102:2.8 Again, there are other types of unstable and poorly disciplined souls who would use the sentimental ideas of religion as an avenue of escape from the irritating demands of living. When certain vacillating and timid mortals attempt to escape from the incessant pressure of evolutionary life, religion, as they conceive it, seems to present the nearest refuge, the best avenue of escape. But it is the mission of religion to prepare man for bravely, even heroically, facing the vicissitudes of life. Religion is evolutionary man’s supreme endowment, the one thing which enables him to carry on and “endure as seeing Him who is invisible.” Mysticism, however, is often something of a retreat from life which is embraced by those humans who do not relish the more robust activities of living a religious life in the open arenas of human society and commerce. True religion must act. Conduct will be the result of religion when man actually has it, or rather when religion is permitted truly to possess the man. Never will religion be content with mere thinking or unacting feeling.
(1121.2) 102:2.9 We are not blind to the fact that religion often acts unwisely, even irreligiously, but it acts. Aberrations of religious conviction have led to bloody persecutions, but always and ever religion does something; it is dynamic!

3. Knowledge, Wisdom, and Insight

(1121.3) 102:3.1 Intellectual deficiency or educational poverty unavoidably handicaps higher religious attainment because such an impoverished environment of the spiritual nature robs religion of its chief channel of philosophic contact with the world of scientific knowledge. The intellectual factors of religion are important, but their overdevelopment is likewise sometimes very handicapping and embarrassing. Religion must continually labor under a paradoxical necessity: the necessity of making effective use of thought while at the same time discounting the spiritual serviceableness of all thinking.
(1121.4) 102:3.2 Religious speculation is inevitable but always detrimental; speculation invariably falsifies its object. Speculation tends to translate religion into something material or humanistic, and thus, while directly interfering with the clarity of logical thought, it indirectly causes religion to appear as a function of the temporal world, the very world with which it should everlastingly stand in contrast. Therefore will religion always be characterized by paradoxes, the paradoxes resulting from the absence of the experiential connection between the material and the spiritual levels of the universe — morontia mota, the superphilosophic sensitivity for truth discernment and unity perception.
(1121.5) 102:3.3 Material feelings, human emotions, lead directly to material actions, selfish acts. Religious insights, spiritual motivations, lead directly to religious actions, unselfish acts of social service and altruistic benevolence.
(1121.6) 102:3.4 Religious desire is the hunger quest for divine reality. Religious experience is the realization of the consciousness of having found God. And when a human being does find God, there is experienced within the soul of that being such an indescribable restlessness of triumph in discovery that he is impelled to seek loving service-contact with his less illuminated fellows, not to disclose that he has found God, but rather to allow the overflow of the welling-up of eternal goodness within his own soul to refresh and ennoble his fellows. Real religion leads to increased social service.
(1122.1) 102:3.5 Science, knowledge, leads to fact consciousness; religion, experience, leads to value consciousness; philosophy, wisdom, leads to co-ordinate consciousness; revelation (the substitute for morontia mota) leads to the consciousness of true reality; while the co-ordination of the consciousness of fact, value, and true reality constitutes awareness of personality reality, maximum of being, together with the belief in the possibility of the survival of that very personality.*
(1122.2) 102:3.6 Knowledge leads to placing men, to originating social strata and castes. Religion leads to serving men, thus creating ethics and altruism. Wisdom leads to the higher and better fellowship of both ideas and one’s fellows. Revelation liberates men and starts them out on the eternal adventure.
(1122.3) 102:3.7 Science sorts men; religion loves men, even as yourself; wisdom does justice to differing men; but revelation glorifies man and discloses his capacity for partnership with God.
(1122.4) 102:3.8 Science vainly strives to create the brotherhood of culture; religion brings into being the brotherhood of the spirit. Philosophy strives for the brotherhood of wisdom; revelation portrays the eternal brotherhood, the Paradise Corps of the Finality.
(1122.5) 102:3.9 Knowledge yields pride in the fact of personality; wisdom is the consciousness of the meaning of personality; religion is the experience of cognizance of the value of personality; revelation is the assurance of personality survival.
(1122.6) 102:3.10 Science seeks to identify, analyze, and classify the segmented parts of the limitless cosmos. Religion grasps the idea-of-the-whole, the entire cosmos. Philosophy attempts the identification of the material segments of science with the spiritual-insight concept of the whole. Wherein philosophy fails in this attempt, revelation succeeds, affirming that the cosmic circle is universal, eternal, absolute, and infinite. This cosmos of the Infinite I AM is therefore endless, limitless, and all-inclusive — timeless, spaceless, and unqualified. And we bear testimony that the Infinite I AM is also the Father of Michael of Nebadon and the God of human salvation.
(1122.7) 102:3.11 Science indicates Deity as a fact; philosophy presents the idea of an Absolute; religion envisions God as a loving spiritual personality. Revelation affirms the unity of the fact of Deity, the idea of the Absolute, and the spiritual personality of God and, further, presents this concept as our Father — the universal fact of existence, the eternal idea of mind, and the infinite spirit of life.*
(1122.8) 102:3.12 The pursuit of knowledge constitutes science; the search for wisdom is philosophy; the love for God is religion; the hunger for truth is a revelation. But it is the indwelling Thought Adjuster that attaches the feeling of reality to man’s spiritual insight into the cosmos.
(1122.9) 102:3.13 In science, the idea precedes the expression of its realization; in religion, the experience of realization precedes the expression of the idea. There is a vast difference between the evolutionary will-to-believe and the product of enlightened reason, religious insight, and revelation — the will that believes.
(1122.10) 102:3.14 In evolution, religion often leads to man’s creating his concepts of God; revelation exhibits the phenomenon of God’s evolving man himself, while in the earth life of Christ Michael we behold the phenomenon of God’s revealing himself to man. Evolution tends to make God manlike; revelation tends to make man Godlike.
(1122.11) 102:3.15 Science is only satisfied with first causes, religion with supreme personality, and philosophy with unity. Revelation affirms that these three are one, and that all are good. The eternal real is the good of the universe and not the time illusions of space evil. In the spiritual experience of all personalities, always is it true that the real is the good and the good is the real.

4. The Fact of Experience

(1123.1) 102:4.1 Because of the presence in your minds of the Thought Adjuster, it is no more of a mystery for you to know the mind of God than for you to be sure of the consciousness of knowing any other mind, human or superhuman. Religion and social consciousness have this in common: They are predicated on the consciousness of other-mindness. The technique whereby you can accept another’s idea as yours is the same whereby you may “let the mind which was in Christ be also in you.”
(1123.2) 102:4.2 What is human experience? It is simply any interplay between an active and questioning self and any other active and external reality. The mass of experience is determined by depth of concept plus totality of recognition of the reality of the external. The motion of experience equals the force of expectant imagination plus the keenness of the sensory discovery of the external qualities of contacted reality. The fact of experience is found in self-consciousness plus other-existences — other-thingness, other-mindness, and other-spiritness.
(1123.3) 102:4.3 Man very early becomes conscious that he is not alone in the world or the universe. There develops a natural spontaneous self-consciousness of other-mindness in the environment of selfhood. Faith translates this natural experience into religion, the recognition of God as the reality — source, nature, and destiny — of other-mindness. But such a knowledge of God is ever and always a reality of personal experience. If God were not a personality, he could not become a living part of the real religious experience of a human personality.
(1123.4) 102:4.4 The element of error present in human religious experience is directly proportional to the content of materialism which contaminates the spiritual concept of the Universal Father. Man’s prespirit progression in the universe consists in the experience of divesting himself of these erroneous ideas of the nature of God and of the reality of pure and true spirit. Deity is more than spirit, but the spiritual approach is the only one possible to ascending man.
(1123.5) 102:4.5 Prayer is indeed a part of religious experience, but it has been wrongly emphasized by modern religions, much to the neglect of the more essential communion of worship. The reflective powers of the mind are deepened and broadened by worship. Prayer may enrich the life, but worship illuminates destiny.
(1123.6) 102:4.6 Revealed religion is the unifying element of human existence. Revelation unifies history, co-ordinates geology, astronomy, physics, chemistry, biology, sociology, and psychology. Spiritual experience is the real soul of man’s cosmos.

5. The Supremacy of Purposive Potential

(1123.7) 102:5.1 Although the establishment of the fact of belief is not equivalent to establishing the fact of that which is believed, nevertheless, the evolutionary progression of simple life to the status of personality does demonstrate the fact of the existence of the potential of personality to start with. And in the time universes, potential is always supreme over the actual. In the evolving cosmos the potential is what is to be, and what is to be is the unfolding of the purposive mandates of Deity.
(1124.1) 102:5.2 This same purposive supremacy is shown in the evolution of mind ideation when primitive animal fear is transmuted into the constantly deepening reverence for God and into increasing awe of the universe. Primitive man had more religious fear than faith, and the supremacy of spirit potentials over mind actuals is demonstrated when this craven fear is translated into living faith in spiritual realities.
(1124.2) 102:5.3 You can psychologize evolutionary religion but not the personal-experience religion of spiritual origin. Human morality may recognize values, but only religion can conserve, exalt, and spiritualize such values. But notwithstanding such actions, religion is something more than emotionalized morality. Religion is to morality as love is to duty, as sonship is to servitude, as essence is to substance. Morality discloses an almighty Controller, a Deity to be served; religion discloses an all-loving Father, a God to be worshiped and loved. And again this is because the spiritual potentiality of religion is dominant over the duty actuality of the morality of evolution.

6. The Certainty of Religious Faith

(1124.3) 102:6.1 The philosophic elimination of religious fear and the steady progress of science add greatly to the mortality of false gods; and even though these casualties of man-made deities may momentarily befog the spiritual vision, they eventually destroy that ignorance and superstition which so long obscured the living God of eternal love. The relation between the creature and the Creator is a living experience, a dynamic religious faith, which is not subject to precise definition. To isolate part of life and call it religion is to disintegrate life and to distort religion. And this is just why the God of worship claims all allegiance or none.
(1124.4) 102:6.2 The gods of primitive men may have been no more than shadows of themselves; the living God is the divine light whose interruptions constitute the creation shadows of all space.
(1124.5) 102:6.3 The religionist of philosophic attainment has faith in a personal God of personal salvation, something more than a reality, a value, a level of achievement, an exalted process, a transmutation, the ultimate of time-space, an idealization, the personalization of energy, the entity of gravity, a human projection, the idealization of self, nature’s upthrust, the inclination to goodness, the forward impulse of evolution, or a sublime hypothesis. The religionist has faith in a God of love. Love is the essence of religion and the wellspring of superior civilization.
(1124.6) 102:6.4 Faith transforms the philosophic God of probability into the saving God of certainty in the personal religious experience. Skepticism may challenge the theories of theology, but confidence in the dependability of personal experience affirms the truth of that belief which has grown into faith.
(1124.7) 102:6.5 Convictions about God may be arrived at through wise reasoning, but the individual becomes God-knowing only by faith, through personal experience. In much that pertains to life, probability must be reckoned with, but when contacting with cosmic reality, certainty may be experienced when such meanings and values are approached by living faith. The God-knowing soul dares to say, “I know,” even when this knowledge of God is questioned by the unbeliever who denies such certitude because it is not wholly supported by intellectual logic. To every such doubter the believer only replies, “How do you know that I do not know?”
(1125.1) 102:6.6 Though reason can always question faith, faith can always supplement both reason and logic. Reason creates the probability which faith can transform into a moral certainty, even a spiritual experience. God is the first truth and the last fact; therefore does all truth take origin in him, while all facts exist relative to him. God is absolute truth. As truth one may know God, but to understand — to explain — God, one must explore the fact of the universe of universes. The vast gulf between the experience of the truth of God and ignorance as to the fact of God can be bridged only by living faith. Reason alone cannot achieve harmony between infinite truth and universal fact.
(1125.2) 102:6.7 Belief may not be able to resist doubt and withstand fear, but faith is always triumphant over doubting, for faith is both positive and living. The positive always has the advantage over the negative, truth over error, experience over theory, spiritual realities over the isolated facts of time and space. The convincing evidence of this spiritual certainty consists in the social fruits of the spirit which such believers, faithers, yield as a result of this genuine spiritual experience. Said Jesus: “If you love your fellows as I have loved you, then shall all men know that you are my disciples.”
(1125.3) 102:6.8 To science God is a possibility, to psychology a desirability, to philosophy a probability, to religion a certainty, an actuality of religious experience. Reason demands that a philosophy which cannot find the God of probability should be very respectful of that religious faith which can and does find the God of certitude. Neither should science discount religious experience on grounds of credulity, not so long as it persists in the assumption that man’s intellectual and philosophic endowments emerged from increasingly lesser intelligences the further back they go, finally taking origin in primitive life which was utterly devoid of all thinking and feeling.
(1125.4) 102:6.9 The facts of evolution must not be arrayed against the truth of the reality of the certainty of the spiritual experience of the religious living of the God-knowing mortal. Intelligent men should cease to reason like children and should attempt to use the consistent logic of adulthood, logic which tolerates the concept of truth alongside the observation of fact. Scientific materialism has gone bankrupt when it persists, in the face of each recurring universe phenomenon, in refunding its current objections by referring what is admittedly higher back into that which is admittedly lower. Consistency demands the recognition of the activities of a purposive Creator.
(1125.5) 102:6.10 Organic evolution is a fact; purposive or progressive evolution is a truth which makes consistent the otherwise contradictory phenomena of the ever-ascending achievements of evolution. The higher any scientist progresses in his chosen science, the more will he abandon the theories of materialistic fact in favor of the cosmic truth of the dominance of the Supreme Mind. Materialism cheapens human life; the gospel of Jesus tremendously enhances and supernally exalts every mortal. Mortal existence must be visualized as consisting in the intriguing and fascinating experience of the realization of the reality of the meeting of the human upreach and the divine and saving downreach.

7. The Certitude of the Divine

(1126.1) 102:7.1 The Universal Father, being self-existent, is also self-explanatory; he actually lives in every rational mortal. But you cannot be sure about God unless you know him; sonship is the only experience which makes fatherhood certain. The universe is everywhere undergoing change. A changing universe is a dependent universe; such a creation cannot be either final or absolute. A finite universe is wholly dependent on the Ultimate and the Absolute. The universe and God are not identical; one is cause, the other effect. The cause is absolute, infinite, eternal, and changeless; the effect, time-space and transcendental but ever changing, always growing.
(1126.2) 102:7.2 God is the one and only self-caused fact in the universe. He is the secret of the order, plan, and purpose of the whole creation of things and beings. The everywhere-changing universe is regulated and stabilized by absolutely unchanging laws, the habits of an unchanging God. The fact of God, the divine law, is changeless; the truth of God, his relation to the universe, is a relative revelation which is ever adaptable to the constantly evolving universe.
(1126.3) 102:7.3 Those who would invent a religion without God are like those who would gather fruit without trees, have children without parents. You cannot have effects without causes; only the I AM is causeless. The fact of religious experience implies God, and such a God of personal experience must be a personal Deity. You cannot pray to a chemical formula, supplicate a mathematical equation, worship a hypothesis, confide in a postulate, commune with a process, serve an abstraction, or hold loving fellowship with a law.
(1126.4) 102:7.4 True, many apparently religious traits can grow out of nonreligious roots. Man can, intellectually, deny God and yet be morally good, loyal, filial, honest, and even idealistic. Man may graft many purely humanistic branches onto his basic spiritual nature and thus apparently prove his contentions in behalf of a godless religion, but such an experience is devoid of survival values, God-knowingness and God-ascension. In such a mortal experience only social fruits are forthcoming, not spiritual. The graft determines the nature of the fruit, notwithstanding that the living sustenance is drawn from the roots of original divine endowment of both mind and spirit.
(1126.5) 102:7.5 The intellectual earmark of religion is certainty; the philosophical characteristic is consistency; the social fruits are love and service.
(1126.6) 102:7.6 The God-knowing individual is not one who is blind to the difficulties or unmindful of the obstacles which stand in the way of finding God in the maze of superstition, tradition, and materialistic tendencies of modern times. He has encountered all these deterrents and triumphed over them, surmounted them by living faith, and attained the highlands of spiritual experience in spite of them. But it is true that many who are inwardly sure about God fear to assert such feelings of certainty because of the multiplicity and cleverness of those who assemble objections and magnify difficulties about believing in God. It requires no great depth of intellect to pick flaws, ask questions, or raise objections. But it does require brilliance of mind to answer these questions and solve these difficulties; faith certainty is the greatest technique for dealing with all such superficial contentions.
(1127.1) 102:7.7 If science, philosophy, or sociology dares to become dogmatic in contending with the prophets of true religion, then should God-knowing men reply to such unwarranted dogmatism with that more farseeing dogmatism of the certainty of personal spiritual experience, “I know what I have experienced because I am a son of I AM.” If the personal experience of a faither is to be challenged by dogma, then this faith-born son of the experiencible Father may reply with that unchallengeable dogma, the statement of his actual sonship with the Universal Father.
(1127.2) 102:7.8 Only an unqualified reality, an absolute, could dare consistently to be dogmatic. Those who assume to be dogmatic must, if consistent, sooner or later be driven into the arms of the Absolute of energy, the Universal of truth, and the Infinite of love.
(1127.3) 102:7.9 If the nonreligious approaches to cosmic reality presume to challenge the certainty of faith on the grounds of its unproved status, then the spirit experiencer can likewise resort to the dogmatic challenge of the facts of science and the beliefs of philosophy on the grounds that they are likewise unproved; they are likewise experiences in the consciousness of the scientist or the philosopher.
(1127.4) 102:7.10 Of God, the most inescapable of all presences, the most real of all facts, the most living of all truths, the most loving of all friends, and the most divine of all values, we have the right to be the most certain of all universe experiences.

8. The Evidences of Religion

(1127.5) 102:8.1 The highest evidence of the reality and efficacy of religion consists in the fact of human experience; namely, that man, naturally fearful and suspicious, innately endowed with a strong instinct of self-preservation and craving survival after death, is willing fully to trust the deepest interests of his present and future to the keeping and direction of that power and person designated by his faith as God. That is the one central truth of all religion. As to what that power or person requires of man in return for this watchcare and final salvation, no two religions agree; in fact, they all more or less disagree.
(1127.6) 102:8.2 Regarding the status of any religion in the evolutionary scale, it may best be judged by its moral judgments and its ethical standards. The higher the type of any religion, the more it encourages and is encouraged by a constantly improving social morality and ethical culture. We cannot judge religion by the status of its accompanying civilization; we had better estimate the real nature of a civilization by the purity and nobility of its religion. Many of the world’s most notable religious teachers have been virtually unlettered. The wisdom of the world is not necessary to an exercise of saving faith in eternal realities.
(1127.7) 102:8.3 The difference in the religions of various ages is wholly dependent on the difference in man’s comprehension of reality and on his differing recognition of moral values, ethical relationships, and spirit realities.
(1127.8) 102:8.4 Ethics is the external social or racial mirror which faithfully reflects the otherwise unobservable progress of internal spiritual and religious developments. Man has always thought of God in the terms of the best he knew, his deepest ideas and highest ideals. Even historic religion has always created its God conceptions out of its highest recognized values. Every intelligent creature gives the name of God to the best and highest thing he knows.*
(1128.1) 102:8.5 Religion, when reduced to terms of reason and intellectual expression, has always dared to criticize civilization and evolutionary progress as judged by its own standards of ethical culture and moral progress.
(1128.2) 102:8.6 While personal religion precedes the evolution of human morals, it is regretfully recorded that institutional religion has invariably lagged behind the slowly changing mores of the human races. Organized religion has proved to be conservatively tardy. The prophets have usually led the people in religious development; the theologians have usually held them back. Religion, being a matter of inner or personal experience, can never develop very far in advance of the intellectual evolution of the races.
(1128.3) 102:8.7 But religion is never enhanced by an appeal to the so-called miraculous. The quest for miracles is a harking back to the primitive religions of magic. True religion has nothing to do with alleged miracles, and never does revealed religion point to miracles as proof of authority. Religion is ever and always rooted and grounded in personal experience. And your highest religion, the life of Jesus, was just such a personal experience: man, mortal man, seeking God and finding him to the fullness during one short life in the flesh, while in the same human experience there appeared God seeking man and finding him to the full satisfaction of the perfect soul of infinite supremacy. And that is religion, even the highest yet revealed in the universe of Nebadon — the earth life of Jesus of Nazareth.
(1128.4) 102:8.8 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 103

The Reality of Religious Experience

(1129.1) 103:0.1 ALL of man’s truly religious reactions are sponsored by the early ministry of the adjutant of worship and are censored by the adjutant of wisdom. Man’s first supermind endowment is that of personality encircuitment in the Holy Spirit of the Universe Creative Spirit; and long before either the bestowals of the divine Sons or the universal bestowal of the Adjusters, this influence functions to enlarge man’s viewpoint of ethics, religion, and spirituality. Subsequent to the bestowals of the Paradise Sons the liberated Spirit of Truth makes mighty contributions to the enlargement of the human capacity to perceive religious truths. As evolution advances on an inhabited world, the Thought Adjusters increasingly participate in the development of the higher types of human religious insight. The Thought Adjuster is the cosmic window through which the finite creature may faith-glimpse the certainties and divinities of limitless Deity, the Universal Father.
(1129.2) 103:0.2 The religious tendencies of the human races are innate; they are universally manifested and have an apparently natural origin; primitive religions are always evolutionary in their genesis. As natural religious experience continues to progress, periodic revelations of truth punctuate the otherwise slow-moving course of planetary evolution.
(1129.3) 103:0.3 On Urantia, today, there are four kinds of religion:
(1129.4) 103:0.4 1. Natural or evolutionary religion.
(1129.5) 103:0.5 2. Supernatural or revelatory religion.
(1129.6) 103:0.6 3. Practical or current religion, varying degrees of the admixture of natural and supernatural religions.
(1129.7) 103:0.7 4. Philosophic religions, man-made or philosophically thought-out theologic doctrines and reason-created religions.

1. Philosophy of Religion

(1129.8) 103:1.1 The unity of religious experience among a social or racial group derives from the identical nature of the God fragment indwelling the individual. It is this divine in man that gives origin to his unselfish interest in the welfare of other men. But since personality is unique — no two mortals being alike — it inevitably follows that no two human beings can similarly interpret the leadings and urges of the spirit of divinity which lives within their minds. A group of mortals can experience spiritual unity, but they can never attain philosophic uniformity. And this diversity of the interpretation of religious thought and experience is shown by the fact that twentieth-century theologians and philosophers have formulated upward of five hundred different definitions of religion. In reality, every human being defines religion in the terms of his own experiential interpretation of the divine impulses emanating from the God spirit that indwells him, and therefore must such an interpretation be unique and wholly different from the religious philosophy of all other human beings.
(1130.1) 103:1.2 When one mortal is in full agreement with the religious philosophy of a fellow mortal, that phenomenon indicates that these two beings have had a similar religious experience touching the matters concerned in their similarity of philosophic religious interpretation.
(1130.2) 103:1.3 While your religion is a matter of personal experience, it is most important that you should be exposed to the knowledge of a vast number of other religious experiences (the diverse interpretations of other and diverse mortals) to the end that you may prevent your religious life from becoming egocentric — circumscribed, selfish, and unsocial.
(1130.3) 103:1.4 Rationalism is wrong when it assumes that religion is at first a primitive belief in something which is then followed by the pursuit of values. Religion is primarily a pursuit of values, and then there formulates a system of interpretative beliefs. It is much easier for men to agree on religious values — goals — than on beliefs — interpretations. And this explains how religion can agree on values and goals while exhibiting the confusing phenomenon of maintaining a belief in hundreds of conflicting beliefs — creeds. This also explains why a given person can maintain his religious experience in the face of giving up or changing many of his religious beliefs. Religion persists in spite of revolutionary changes in religious beliefs. Theology does not produce religion; it is religion that produces theologic philosophy.
(1130.4) 103:1.5 That religionists have believed so much that was false does not invalidate religion because religion is founded on the recognition of values and is validated by the faith of personal religious experience. Religion, then, is based on experience and religious thought; theology, the philosophy of religion, is an honest attempt to interpret that experience. Such interpretative beliefs may be right or wrong, or a mixture of truth and error.
(1130.5) 103:1.6 The realization of the recognition of spiritual values is an experience which is superideational. There is no word in any human language which can be employed to designate this “sense,” “feeling,” “intuition,” or “experience” which we have elected to call God-consciousness. The spirit of God that dwells in man is not personal — the Adjuster is prepersonal — but this Monitor presents a value, exudes a flavor of divinity, which is personal in the highest and infinite sense. If God were not at least personal, he could not be conscious, and if not conscious, then would he be infrahuman.

2. Religion and the Individual

(1130.6) 103:2.1 Religion is functional in the human mind and has been realized in experience prior to its appearance in human consciousness. A child has been in existence about nine months before it experiences birth. But the “birth” of religion is not sudden; it is rather a gradual emergence. Nevertheless, sooner or later there is a “birth day.” You do not enter the kingdom of heaven unless you have been “born again” — born of the Spirit. Many spiritual births are accompanied by much anguish of spirit and marked psychological perturbations, as many physical births are characterized by a “stormy labor” and other abnormalities of “delivery.” Other spiritual births are a natural and normal growth of the recognition of supreme values with an enhancement of spiritual experience, albeit no religious development occurs without conscious effort and positive and individual determinations. Religion is never a passive experience, a negative attitude. What is termed the “birth of religion” is not directly associated with so-called conversion experiences which usually characterize religious episodes occurring later in life as a result of mental conflict, emotional repression, and temperamental upheavals.
(1131.1) 103:2.2 But those persons who were so reared by their parents that they grew up in the consciousness of being children of a loving heavenly Father, should not look askance at their fellow mortals who could only attain such consciousness of fellowship with God through a psychological crisis, an emotional upheaval.
(1131.2) 103:2.3 The evolutionary soil in the mind of man in which the seed of revealed religion germinates is the moral nature that so early gives origin to a social consciousness. The first promptings of a child’s moral nature have not to do with sex, guilt, or personal pride, but rather with impulses of justice, fairness, and urges to kindness — helpful ministry to one’s fellows. And when such early moral awakenings are nurtured, there occurs a gradual development of the religious life which is comparatively free from conflicts, upheavals, and crises.
(1131.3) 103:2.4 Every human being very early experiences something of a conflict between his self-seeking and his altruistic impulses, and many times the first experience of God-consciousness may be attained as the result of seeking for superhuman help in the task of resolving such moral conflicts.
(1131.4) 103:2.5 The psychology of a child is naturally positive, not negative. So many mortals are negative because they were so trained. When it is said that the child is positive, reference is made to his moral impulses, those powers of mind whose emergence signals the arrival of the Thought Adjuster.
(1131.5) 103:2.6 In the absence of wrong teaching, the mind of the normal child moves positively, in the emergence of religious consciousness, toward moral righteousness and social ministry, rather than negatively, away from sin and guilt. There may or may not be conflict in the development of religious experience, but there are always present the inevitable decisions, effort, and function of the human will.
(1131.6) 103:2.7 Moral choosing is usually accompanied by more or less moral conflict. And this very first conflict in the child mind is between the urges of egoism and the impulses of altruism. The Thought Adjuster does not disregard the personality values of the egoistic motive but does operate to place a slight preference upon the altruistic impulse as leading to the goal of human happiness and to the joys of the kingdom of heaven.
(1131.7) 103:2.8 When a moral being chooses to be unselfish when confronted by the urge to be selfish, that is primitive religious experience. No animal can make such a choice; such a decision is both human and religious. It embraces the fact of God-consciousness and exhibits the impulse of social service, the basis of the brotherhood of man. When mind chooses a right moral judgment by an act of the free will, such a decision constitutes a religious experience.
(1131.8) 103:2.9 But before a child has developed sufficiently to acquire moral capacity and therefore to be able to choose altruistic service, he has already developed a strong and well-unified egoistic nature. And it is this factual situation that gives rise to the theory of the struggle between the “higher” and the “lower” natures, between the “old man of sin” and the “new nature” of grace. Very early in life the normal child begins to learn that it is “more blessed to give than to receive.”
(1131.9) 103:2.10 Man tends to identify the urge to be self-serving with his ego — himself. In contrast he is inclined to identify the will to be altruistic with some influence outside himself — God. And indeed is such a judgment right, for all such nonself desires do actually have their origin in the leadings of the indwelling Thought Adjuster, and this Adjuster is a fragment of God. The impulse of the spirit Monitor is realized in human consciousness as the urge to be altruistic, fellow-creature minded. At least this is the early and fundamental experience of the child mind. When the growing child fails of personality unification, the altruistic drive may become so overdeveloped as to work serious injury to the welfare of the self. A misguided conscience can become responsible for much conflict, worry, sorrow, and no end of human unhappiness.

3. Religion and the Human Race

(1132.1) 103:3.1 While the belief in spirits, dreams, and diverse other superstitions all played a part in the evolutionary origin of primitive religions, you should not overlook the influence of the clan or tribal spirit of solidarity. In the group relationship there was presented the exact social situation which provided the challenge to the egoistic-altruistic conflict in the moral nature of the early human mind. In spite of their belief in spirits, primitive Australians still focus their religion upon the clan. In time, such religious concepts tend to personalize, first, as animals, and later, as a superman or as a God. Even such inferior races as the African Bushmen, who are not even totemic in their beliefs, do have a recognition of the difference between the self-interest and the group-interest, a primitive distinction between the values of the secular and the sacred. But the social group is not the source of religious experience. Regardless of the influence of all these primitive contributions to man’s early religion, the fact remains that the true religious impulse has its origin in genuine spirit presences activating the will to be unselfish.
(1132.2) 103:3.2 Later religion is foreshadowed in the primitive belief in natural wonders and mysteries, the impersonal mana. But sooner or later the evolving religion requires that the individual should make some personal sacrifice for the good of his social group, should do something to make other people happier and better. Ultimately, religion is destined to become the service of God and of man.
(1132.3) 103:3.3 Religion is designed to change man’s environment, but much of the religion found among mortals today has become helpless to do this. Environment has all too often mastered religion.
(1132.4) 103:3.4 Remember that in the religion of all ages the experience which is paramount is the feeling regarding moral values and social meanings, not the thinking regarding theologic dogmas or philosophic theories. Religion evolves favorably as the element of magic is replaced by the concept of morals.
(1132.5) 103:3.5 Man evolved through the superstitions of mana, magic, nature worship, spirit fear, and animal worship to the various ceremonials whereby the religious attitude of the individual became the group reactions of the clan. And then these ceremonies became focalized and crystallized into tribal beliefs, and eventually these fears and faiths became personalized into gods. But in all of this religious evolution the moral element was never wholly absent. The impulse of the God within man was always potent. And these powerful influences — one human and the other divine — insured the survival of religion throughout the vicissitudes of the ages and that notwithstanding it was so often threatened with extinction by a thousand subversive tendencies and hostile antagonisms.

4. Spiritual Communion

(1133.1) 103:4.1 The characteristic difference between a social occasion and a religious gathering is that in contrast with the secular the religious is pervaded by the atmosphere of communion. In this way human association generates a feeling of fellowship with the divine, and this is the beginning of group worship. Partaking of a common meal was the earliest type of social communion, and so did early religions provide that some portion of the ceremonial sacrifice should be eaten by the worshipers. Even in Christianity the Lord’s Supper retains this mode of communion. The atmosphere of the communion provides a refreshing and comforting period of truce in the conflict of the self-seeking ego with the altruistic urge of the indwelling spirit Monitor. And this is the prelude to true worship — the practice of the presence of God which eventuates in the emergence of the brotherhood of man.
(1133.2) 103:4.2 When primitive man felt that his communion with God had been interrupted, he resorted to sacrifice of some kind in an effort to make atonement, to restore friendly relationship. The hunger and thirst for righteousness leads to the discovery of truth, and truth augments ideals, and this creates new problems for the individual religionists, for our ideals tend to grow by geometrical progression, while our ability to live up to them is enhanced only by arithmetical progression.
(1133.3) 103:4.3 The sense of guilt (not the consciousness of sin) comes either from interrupted spiritual communion or from the lowering of one’s moral ideals. Deliverance from such a predicament can only come through the realization that one’s highest moral ideals are not necessarily synonymous with the will of God. Man cannot hope to live up to his highest ideals, but he can be true to his purpose of finding God and becoming more and more like him.
(1133.4) 103:4.4 Jesus swept away all of the ceremonials of sacrifice and atonement. He destroyed the basis of all this fictitious guilt and sense of isolation in the universe by declaring that man is a child of God; the creature-Creator relationship was placed on a child-parent basis. God becomes a loving Father to his mortal sons and daughters. All ceremonials not a legitimate part of such an intimate family relationship are forever abrogated.
(1133.5) 103:4.5 God the Father deals with man his child on the basis, not of actual virtue or worthiness, but in recognition of the child’s motivation — the creature purpose and intent. The relationship is one of parent-child association and is actuated by divine love.

5. The Origin of Ideals

(1133.6) 103:5.1 The early evolutionary mind gives origin to a feeling of social duty and moral obligation derived chiefly from emotional fear. The more positive urge of social service and the idealism of altruism are derived from the direct impulse of the divine spirit indwelling the human mind.
(1133.7) 103:5.2 This idea-ideal of doing good to others — the impulse to deny the ego something for the benefit of one’s neighbor — is very circumscribed at first. Primitive man regards as neighbor only those very close to him, those who treat him neighborly; as religious civilization advances, one’s neighbor expands in concept to embrace the clan, the tribe, the nation. And then Jesus enlarged the neighbor scope to embrace the whole of humanity, even that we should love our enemies. And there is something inside of every normal human being that tells him this teaching is moral — right. Even those who practice this ideal least, admit that it is right in theory.
(1134.1) 103:5.3 All men recognize the morality of this universal human urge to be unselfish and altruistic. The humanist ascribes the origin of this urge to the natural working of the material mind; the religionist more correctly recognizes that the truly unselfish drive of mortal mind is in response to the inner spirit leadings of the Thought Adjuster.
(1134.2) 103:5.4 But man’s interpretation of these early conflicts between the ego-will and the other-than-self-will is not always dependable. Only a fairly well unified personality can arbitrate the multiform contentions of the ego cravings and the budding social consciousness. The self has rights as well as one’s neighbors. Neither has exclusive claims upon the attention and service of the individual. Failure to resolve this problem gives origin to the earliest type of human guilt feelings.
(1134.3) 103:5.5 Human happiness is achieved only when the ego desire of the self and the altruistic urge of the higher self (divine spirit) are co-ordinated and reconciled by the unified will of the integrating and supervising personality. The mind of evolutionary man is ever confronted with the intricate problem of refereeing the contest between the natural expansion of emotional impulses and the moral growth of unselfish urges predicated on spiritual insight — genuine religious reflection.
(1134.4) 103:5.6 The attempt to secure equal good for the self and for the greatest number of other selves presents a problem which cannot always be satisfactorily resolved in a time-space frame. Given an eternal life, such antagonisms can be worked out, but in one short human life they are incapable of solution. Jesus referred to such a paradox when he said: “Whosoever shall save his life shall lose it, but whosoever shall lose his life for the sake of the kingdom, shall find it.”
(1134.5) 103:5.7 The pursuit of the ideal — the striving to be Godlike — is a continuous effort before death and after. The life after death is no different in the essentials than the mortal existence. Everything we do in this life which is good contributes directly to the enhancement of the future life. Real religion does not foster moral indolence and spiritual laziness by encouraging the vain hope of having all the virtues of a noble character bestowed upon one as a result of passing through the portals of natural death. True religion does not belittle man’s efforts to progress during the mortal lease on life. Every mortal gain is a direct contribution to the enrichment of the first stages of the immortal survival experience.
(1134.6) 103:5.8 It is fatal to man’s idealism when he is taught that all of his altruistic impulses are merely the development of his natural herd instincts. But he is ennobled and mightily energized when he learns that these higher urges of his soul emanate from the spiritual forces that indwell his mortal mind.
(1134.7) 103:5.9 It lifts man out of himself and beyond himself when he once fully realizes that there lives and strives within him something which is eternal and divine. And so it is that a living faith in the superhuman origin of our ideals validates our belief that we are the sons of God and makes real our altruistic convictions, the feelings of the brotherhood of man.
(1134.8) 103:5.10 Man, in his spiritual domain, does have a free will. Mortal man is neither a helpless slave of the inflexible sovereignty of an all-powerful God nor the victim of the hopeless fatality of a mechanistic cosmic determinism. Man is most truly the architect of his own eternal destiny.
(1135.1) 103:5.11 But man is not saved or ennobled by pressure. Spirit growth springs from within the evolving soul. Pressure may deform the personality, but it never stimulates growth. Even educational pressure is only negatively helpful in that it may aid in the prevention of disastrous experiences. Spiritual growth is greatest where all external pressures are at a minimum. “Where the spirit of the Lord is, there is freedom.” Man develops best when the pressures of home, community, church, and state are least. But this must not be construed as meaning that there is no place in a progressive society for home, social institutions, church, and state.
(1135.2) 103:5.12 When a member of a social religious group has complied with the requirements of such a group, he should be encouraged to enjoy religious liberty in the full expression of his own personal interpretation of the truths of religious belief and the facts of religious experience. The security of a religious group depends on spiritual unity, not on theological uniformity. A religious group should be able to enjoy the liberty of freethinking without having to become “freethinkers.” There is great hope for any church that worships the living God, validates the brotherhood of man, and dares to remove all creedal pressure from its members.

6. Philosophic Co-ordination

(1135.3) 103:6.1 Theology is the study of the actions and reactions of the human spirit; it can never become a science since it must always be combined more or less with psychology in its personal expression and with philosophy in its systematic portrayal. Theology is always the study of your religion; the study of another’s religion is psychology.
(1135.4) 103:6.2 When man approaches the study and examination of his universe from the outside, he brings into being the various physical sciences; when he approaches the research of himself and the universe from the inside, he gives origin to theology and metaphysics. The later art of philosophy develops in an effort to harmonize the many discrepancies which are destined at first to appear between the findings and teachings of these two diametrically opposite avenues of approaching the universe of things and beings.
(1135.5) 103:6.3 Religion has to do with the spiritual viewpoint, the awareness of the insideness of human experience. Man’s spiritual nature affords him the opportunity of turning the universe outside in. It is therefore true that, viewed exclusively from the insideness of personality experience, all creation appears to be spiritual in nature.
(1135.6) 103:6.4 When man analytically inspects the universe through the material endowments of his physical senses and associated mind perception, the cosmos appears to be mechanical and energy-material. Such a technique of studying reality consists in turning the universe inside out.
(1135.7) 103:6.5 A logical and consistent philosophic concept of the universe cannot be built up on the postulations of either materialism or spiritism, for both of these systems of thinking, when universally applied, are compelled to view the cosmos in distortion, the former contacting with a universe turned inside out, the latter realizing the nature of a universe turned outside in. Never, then, can either science or religion, in and of themselves, standing alone, hope to gain an adequate understanding of universal truths and relationships without the guidance of human philosophy and the illumination of divine revelation.
(1136.1) 103:6.6 Always must man’s inner spirit depend for its expression and self-realization upon the mechanism and technique of the mind. Likewise must man’s outer experience of material reality be predicated on the mind consciousness of the experiencing personality. Therefore are the spiritual and the material, the inner and the outer, human experiences always correlated with the mind function and conditioned, as to their conscious realization, by the mind activity. Man experiences matter in his mind; he experiences spiritual reality in the soul but becomes conscious of this experience in his mind. The intellect is the harmonizer and the ever-present conditioner and qualifier of the sum total of mortal experience. Both energy-things and spirit values are colored by their interpretation through the mind media of consciousness.
(1136.2) 103:6.7 Your difficulty in arriving at a more harmonious co-ordination between science and religion is due to your utter ignorance of the intervening domain of the morontia world of things and beings. The local universe consists of three degrees, or stages, of reality manifestation: matter, morontia, and spirit. The morontia angle of approach erases all divergence between the findings of the physical sciences and the functioning of the spirit of religion. Reason is the understanding technique of the sciences; faith is the insight technique of religion; mota is the technique of the morontia level. Mota is a supermaterial reality sensitivity which is beginning to compensate incomplete growth, having for its substance knowledge-reason and for its essence faith-insight. Mota is a superphilosophical reconciliation of divergent reality perception which is nonattainable by material personalities; it is predicated, in part, on the experience of having survived the material life of the flesh. But many mortals have recognized the desirability of having some method of reconciling the interplay between the widely separated domains of science and religion; and metaphysics is the result of man’s unavailing attempt to span this well-recognized chasm. But human metaphysics has proved more confusing than illuminating. Metaphysics stands for man’s well-meant but futile effort to compensate for the absence of the mota of morontia.
(1136.3) 103:6.8 Metaphysics has proved a failure; mota, man cannot perceive. Revelation is the only technique which can compensate for the absence of the truth sensitivity of mota in a material world. Revelation authoritatively clarifies the muddle of reason-developed metaphysics on an evolutionary sphere.
(1136.4) 103:6.9 Science is man’s attempted study of his physical environment, the world of energy-matter; religion is man’s experience with the cosmos of spirit values; philosophy has been developed by man’s mind effort to organize and correlate the findings of these widely separated concepts into something like a reasonable and unified attitude toward the cosmos. Philosophy, clarified by revelation, functions acceptably in the absence of mota and in the presence of the breakdown and failure of man’s reason substitute for mota — metaphysics.
(1136.5) 103:6.10 Early man did not differentiate between the energy level and the spirit level. It was the violet race and their Andite successors who first attempted to divorce the mathematical from the volitional. Increasingly has civilized man followed in the footsteps of the earliest Greeks and the Sumerians who distinguished between the inanimate and the animate. And as civilization progresses, philosophy will have to bridge ever-widening gulfs between the spirit concept and the energy concept. But in the time of space these divergencies are at one in the Supreme.
(1137.1) 103:6.11 Science must always be grounded in reason, although imagination and conjecture are helpful in the extension of its borders. Religion is forever dependent on faith, albeit reason is a stabilizing influence and a helpful handmaid. And always there have been, and ever will be, misleading interpretations of the phenomena of both the natural and the spiritual worlds, sciences and religions falsely so called.
(1137.2) 103:6.12 Out of his incomplete grasp of science, his faint hold upon religion, and his abortive attempts at metaphysics, man has attempted to construct his formulations of philosophy. And modern man would indeed build a worthy and engaging philosophy of himself and his universe were it not for the breakdown of his all-important and indispensable metaphysical connection between the worlds of matter and spirit, the failure of metaphysics to bridge the morontia gulf between the physical and the spiritual. Mortal man lacks the concept of morontia mind and material; and revelation is the only technique for atoning for this deficiency in the conceptual data which man so urgently needs in order to construct a logical philosophy of the universe and to arrive at a satisfying understanding of his sure and settled place in that universe.
(1137.3) 103:6.13 Revelation is evolutionary man’s only hope of bridging the morontia gulf. Faith and reason, unaided by mota, cannot conceive and construct a logical universe. Without the insight of mota, mortal man cannot discern goodness, love, and truth in the phenomena of the material world.
(1137.4) 103:6.14 When the philosophy of man leans heavily toward the world of matter, it becomes rationalistic or naturalistic. When philosophy inclines particularly toward the spiritual level, it becomes idealistic or even mystical. When philosophy is so unfortunate as to lean upon metaphysics, it unfailingly becomes skeptical, confused. In past ages, most of man’s knowledge and intellectual evaluations have fallen into one of these three distortions of perception. Philosophy dare not project its interpretations of reality in the linear fashion of logic; it must never fail to reckon with the elliptic symmetry of reality and with the essential curvature of all relation concepts.
(1137.5) 103:6.15 The highest attainable philosophy of mortal man must be logically based on the reason of science, the faith of religion, and the truth insight afforded by revelation. By this union man can compensate somewhat for his failure to develop an adequate metaphysics and for his inability to comprehend the mota of the morontia.

7. Science and Religion

(1137.6) 103:7.1 Science is sustained by reason, religion by faith. Faith, though not predicated on reason, is reasonable; though independent of logic, it is nonetheless encouraged by sound logic. Faith cannot be nourished even by an ideal philosophy; indeed, it is, with science, the very source of such a philosophy. Faith, human religious insight, can be surely instructed only by revelation, can be surely elevated only by personal mortal experience with the spiritual Adjuster presence of the God who is spirit.
(1137.7) 103:7.2 True salvation is the technique of the divine evolution of the mortal mind from matter identification through the realms of morontia liaison to the high universe status of spiritual correlation. And as material intuitive instinct precedes the appearance of reasoned knowledge in terrestrial evolution, so does the manifestation of spiritual intuitive insight presage the later appearance of morontia and spirit reason and experience in the supernal program of celestial evolution, the business of transmuting the potentials of man the temporal into the actuality and divinity of man the eternal, a Paradise finaliter.
(1138.1) 103:7.3 But as ascending man reaches inward and Paradiseward for the God experience, he will likewise be reaching outward and spaceward for an energy understanding of the material cosmos. The progression of science is not limited to the terrestrial life of man; his universe and superuniverse ascension experience will to no small degree be the study of energy transmutation and material metamorphosis. God is spirit, but Deity is unity, and the unity of Deity not only embraces the spiritual values of the Universal Father and the Eternal Son but is also cognizant of the energy facts of the Universal Controller and the Isle of Paradise, while these two phases of universal reality are perfectly correlated in the mind relationships of the Conjoint Actor and unified on the finite level in the emerging Deity of the Supreme Being.
(1138.2) 103:7.4 The union of the scientific attitude and the religious insight by the mediation of experiential philosophy is part of man’s long Paradise-ascension experience. The approximations of mathematics and the certainties of insight will always require the harmonizing function of mind logic on all levels of experience short of the maximum attainment of the Supreme.
(1138.3) 103:7.5 But logic can never succeed in harmonizing the findings of science and the insights of religion unless both the scientific and the religious aspects of a personality are truth dominated, sincerely desirous of following the truth wherever it may lead regardless of the conclusions which it may reach.
(1138.4) 103:7.6 Logic is the technique of philosophy, its method of expression. Within the domain of true science, reason is always amenable to genuine logic; within the domain of true religion, faith is always logical from the basis of an inner viewpoint, even though such faith may appear to be quite unfounded from the inlooking viewpoint of the scientific approach. From outward, looking within, the universe may appear to be material; from within, looking out, the same universe appears to be wholly spiritual. Reason grows out of material awareness, faith out of spiritual awareness, but through the mediation of a philosophy strengthened by revelation, logic may confirm both the inward and the outward view, thereby effecting the stabilization of both science and religion. Thus, through common contact with the logic of philosophy, may both science and religion become increasingly tolerant of each other, less and less skeptical.
(1138.5) 103:7.7 What both developing science and religion need is more searching and fearless self-criticism, a greater awareness of incompleteness in evolutionary status. The teachers of both science and religion are often altogether too self-confident and dogmatic. Science and religion can only be self-critical of their facts. The moment departure is made from the stage of facts, reason abdicates or else rapidly degenerates into a consort of false logic.
(1138.6) 103:7.8 The truth — an understanding of cosmic relationships, universe facts, and spiritual values — can best be had through the ministry of the Spirit of Truth and can best be criticized by revelation. But revelation originates neither a science nor a religion; its function is to co-ordinate both science and religion with the truth of reality. Always, in the absence of revelation or in the failure to accept or grasp it, has mortal man resorted to his futile gesture of metaphysics, that being the only human substitute for the revelation of truth or for the mota of morontia personality.
(1139.1) 103:7.9 The science of the material world enables man to control, and to some extent dominate, his physical environment. The religion of the spiritual experience is the source of the fraternity impulse which enables men to live together in the complexities of the civilization of a scientific age. Metaphysics, but more certainly revelation, affords a common meeting ground for the discoveries of both science and religion and makes possible the human attempt logically to correlate these separate but interdependent domains of thought into a well-balanced philosophy of scientific stability and religious certainty.
(1139.2) 103:7.10 In the mortal state, nothing can be absolutely proved; both science and religion are predicated on assumptions. On the morontia level, the postulates of both science and religion are capable of partial proof by mota logic. On the spiritual level of maximum status, the need for finite proof gradually vanishes before the actual experience of and with reality; but even then there is much beyond the finite that remains unproved.
(1139.3) 103:7.11 All divisions of human thought are predicated on certain assumptions which are accepted, though unproved, by the constitutive reality sensitivity of the mind endowment of man. Science starts out on its vaunted career of reasoning by assuming the reality of three things: matter, motion, and life. Religion starts out with the assumption of the validity of three things: mind, spirit, and the universe — the Supreme Being.
(1139.4) 103:7.12 Science becomes the thought domain of mathematics, of the energy and material of time in space. Religion assumes to deal not only with finite and temporal spirit but also with the spirit of eternity and supremacy. Only through a long experience in mota can these two extremes of universe perception be made to yield analogous interpretations of origins, functions, relations, realities, and destinies. The maximum harmonization of the energy-spirit divergence is in the encircuitment of the Seven Master Spirits; the first unification thereof, in the Deity of the Supreme; the finality unity thereof, in the infinity of the First Source and Center, the I AM.
(1139.5) 103:7.13 Reason is the act of recognizing the conclusions of consciousness with regard to the experience in and with the physical world of energy and matter. Faith is the act of recognizing the validity of spiritual consciousness — something which is incapable of other mortal proof. Logic is the synthetic truth-seeking progression of the unity of faith and reason and is founded on the constitutive mind endowments of mortal beings, the innate recognition of things, meanings, and values.
(1139.6) 103:7.14 There is a real proof of spiritual reality in the presence of the Thought Adjuster, but the validity of this presence is not demonstrable to the external world, only to the one who thus experiences the indwelling of God. The consciousness of the Adjuster is based on the intellectual reception of truth, the supermind perception of goodness, and the personality motivation to love.
(1139.7) 103:7.15 Science discovers the material world, religion evaluates it, and philosophy endeavors to interpret its meanings while co-ordinating the scientific material viewpoint with the religious spiritual concept. But history is a realm in which science and religion may never fully agree.

8. Philosophy and Religion

(1140.1) 103:8.1 Although both science and philosophy may assume the probability of God by their reason and logic, only the personal religious experience of a spirit-led man can affirm the certainty of such a supreme and personal Deity. By the technique of such an incarnation of living truth the philosophic hypothesis of the probability of God becomes a religious reality.
(1140.2) 103:8.2 The confusion about the experience of the certainty of God arises out of the dissimilar interpretations and relations of that experience by separate individuals and by different races of men. The experiencing of God may be wholly valid, but the discourse about God, being intellectual and philosophical, is divergent and oftentimes confusingly fallacious.
(1140.3) 103:8.3 A good and noble man may be consummately in love with his wife but utterly unable to pass a satisfactory written examination on the psychology of marital love. Another man, having little or no love for his spouse, might pass such an examination most acceptably. The imperfection of the lover’s insight into the true nature of the beloved does not in the least invalidate either the reality or sincerity of his love.
(1140.4) 103:8.4 If you truly believe in God — by faith know him and love him — do not permit the reality of such an experience to be in any way lessened or detracted from by the doubting insinuations of science, the caviling of logic, the postulates of philosophy, or the clever suggestions of well-meaning souls who would create a religion without God.
(1140.5) 103:8.5 The certainty of the God-knowing religionist should not be disturbed by the uncertainty of the doubting materialist; rather should the uncertainty of the unbeliever be mightily challenged by the profound faith and unshakable certainty of the experiential believer.
(1140.6) 103:8.6 Philosophy, to be of the greatest service to both science and religion, should avoid the extremes of both materialism and pantheism. Only a philosophy which recognizes the reality of personality — permanence in the presence of change — can be of moral value to man, can serve as a liaison between the theories of material science and spiritual religion. Revelation is a compensation for the frailties of evolving philosophy.

9. The Essence of Religion

(1140.7) 103:9.1 Theology deals with the intellectual content of religion, metaphysics (revelation) with the philosophic aspects. Religious experience is the spiritual content of religion. Notwithstanding the mythologic vagaries and the psychologic illusions of the intellectual content of religion, the metaphysical assumptions of error and the techniques of self-deception, the political distortions and the socioeconomic perversions of the philosophic content of religion, the spiritual experience of personal religion remains genuine and valid.
(1140.8) 103:9.2 Religion has to do with feeling, acting, and living, not merely with thinking. Thinking is more closely related to the material life and should be in the main, but not altogether, dominated by reason and the facts of science and, in its nonmaterial reaches toward the spirit realms, by truth. No matter how illusory and erroneous one’s theology, one’s religion may be wholly genuine and everlastingly true.
(1141.1) 103:9.3 Buddhism in its original form is one of the best religions without a God which has arisen throughout all the evolutionary history of Urantia, although, as this faith developed, it did not remain godless. Religion without faith is a contradiction; without God, a philosophic inconsistency and an intellectual absurdity.
(1141.2) 103:9.4 The magical and mythological parentage of natural religion does not invalidate the reality and truth of the later revelational religions and the consummate saving gospel of the religion of Jesus. Jesus’ life and teachings finally divested religion of the superstitions of magic, the illusions of mythology, and the bondage of traditional dogmatism. But this early magic and mythology very effectively prepared the way for later and superior religion by assuming the existence and reality of supermaterial values and beings.
(1141.3) 103:9.5 Although religious experience is a purely spiritual subjective phenomenon, such an experience embraces a positive and living faith attitude toward the highest realms of universe objective reality. The ideal of religious philosophy is such a faith-trust as would lead man unqualifiedly to depend upon the absolute love of the infinite Father of the universe of universes. Such a genuine religious experience far transcends the philosophic objectification of idealistic desire; it actually takes salvation for granted and concerns itself only with learning and doing the will of the Father in Paradise. The earmarks of such a religion are: faith in a supreme Deity, hope of eternal survival, and love, especially of one’s fellows.
(1141.4) 103:9.6 When theology masters religion, religion dies; it becomes a doctrine instead of a life. The mission of theology is merely to facilitate the self-consciousness of personal spiritual experience. Theology constitutes the religious effort to define, clarify, expound, and justify the experiential claims of religion, which, in the last analysis, can be validated only by living faith. In the higher philosophy of the universe, wisdom, like reason, becomes allied to faith. Reason, wisdom, and faith are man’s highest human attainments. Reason introduces man to the world of facts, to things; wisdom introduces him to a world of truth, to relationships; faith initiates him into a world of divinity, spiritual experience.
(1141.5) 103:9.7 Faith most willingly carries reason along as far as reason can go and then goes on with wisdom to the full philosophic limit; and then it dares to launch out upon the limitless and never-ending universe journey in the sole company of TRUTH.
(1141.6) 103:9.8 Science (knowledge) is founded on the inherent (adjutant spirit) assumption that reason is valid, that the universe can be comprehended. Philosophy (co-ordinate comprehension) is founded on the inherent (spirit of wisdom) assumption that wisdom is valid, that the material universe can be co-ordinated with the spiritual. Religion (the truth of personal spiritual experience) is founded on the inherent (Thought Adjuster) assumption that faith is valid, that God can be known and attained.
(1141.7) 103:9.9 The full realization of the reality of mortal life consists in a progressive willingness to believe these assumptions of reason, wisdom, and faith. Such a life is one motivated by truth and dominated by love; and these are the ideals of objective cosmic reality whose existence cannot be materially demonstrated.
(1142.1) 103:9.10 When reason once recognizes right and wrong, it exhibits wisdom; when wisdom chooses between right and wrong, truth and error, it demonstrates spirit leading. And thus are the functions of mind, soul, and spirit ever closely united and functionally interassociated. Reason deals with factual knowledge; wisdom, with philosophy and revelation; faith, with living spiritual experience. Through truth man attains beauty and by spiritual love ascends to goodness.
(1142.2) 103:9.11 Faith leads to knowing God, not merely to a mystical feeling of the divine presence. Faith must not be overmuch influenced by its emotional consequences. True religion is an experience of believing and knowing as well as a satisfaction of feeling.
(1142.3) 103:9.12 There is a reality in religious experience that is proportional to the spiritual content, and such a reality is transcendent to reason, science, philosophy, wisdom, and all other human achievements. The convictions of such an experience are unassailable; the logic of religious living is incontrovertible; the certainty of such knowledge is superhuman; the satisfactions are superbly divine, the courage indomitable, the devotions unquestioning, the loyalties supreme, and the destinies final — eternal, ultimate, and universal.
(1142.4) 103:9.13 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 104

Growth of the Trinity Concept

(1143.1) 104:0.1 THE Trinity concept of revealed religion must not be confused with the triad beliefs of evolutionary religions. The ideas of triads arose from many suggestive relationships but chiefly because of the three joints of the fingers, because three legs were the fewest which could stabilize a stool, because three support points could keep up a tent; furthermore, primitive man, for a long time, could not count beyond three.
(1143.2) 104:0.2 Aside from certain natural couplets, such as past and present, day and night, hot and cold, and male and female, man generally tends to think in triads: yesterday, today, and tomorrow; sunrise, noon, and sunset; father, mother, and child. Three cheers are given the victor. The dead are buried on the third day, and the ghost is placated by three ablutions of water.
(1143.3) 104:0.3 As a consequence of these natural associations in human experience, the triad made its appearance in religion, and this long before the Paradise Trinity of Deities, or even any of their representatives, had been revealed to mankind. Later on, the Persians, Hindus, Greeks, Egyptians, Babylonians, Romans, and Scandinavians all had triad gods, but these were still not true trinities. Triad deities all had a natural origin and have appeared at one time or another among most of the intelligent peoples of Urantia. Sometimes the concept of an evolutionary triad has become mixed with that of a revealed Trinity; in these instances it is often impossible to distinguish one from the other.

1. Urantian Trinity Concepts

(1143.4) 104:1.1 The first Urantian revelation leading to the comprehension of the Paradise Trinity was made by the staff of Prince Caligastia about one-half million years ago. This earliest Trinity concept was lost to the world in the unsettled times following the planetary rebellion.
(1143.5) 104:1.2 The second presentation of the Trinity was made by Adam and Eve in the first and second gardens. These teachings had not been wholly obliterated even in the times of Machiventa Melchizedek about thirty-five thousand years later, for the Trinity concept of the Sethites persisted in both Mesopotamia and Egypt but more especially in India, where it was long perpetuated in Agni, the Vedic three-headed fire god.
(1143.6) 104:1.3 The third presentation of the Trinity was made by Machiventa Melchizedek, and this doctrine was symbolized by the three concentric circles which the sage of Salem wore on his breast plate. But Machiventa found it very difficult to teach the Palestinian Bedouins about the Universal Father, the Eternal Son, and the Infinite Spirit. Most of his disciples thought that the Trinity consisted of the three Most Highs of Norlatiadek; a few conceived of the Trinity as the System Sovereign, the Constellation Father, and the local universe Creator Deity; still fewer even remotely grasped the idea of the Paradise association of the Father, Son, and Spirit.
(1144.1) 104:1.4 Through the activities of the Salem missionaries the Melchizedek teachings of the Trinity gradually spread throughout much of Eurasia and northern Africa. It is often difficult to distinguish between the triads and the trinities in the later Andite and the post-Melchizedek ages, when both concepts to a certain extent intermingled and coalesced.
(1144.2) 104:1.5 Among the Hindus the trinitarian concept took root as Being, Intelligence, and Joy. (A later Indian conception was Brahma, Siva, and Vishnu.) While the earlier Trinity portrayals were brought to India by the Sethite priests, the later ideas of the Trinity were imported by the Salem missionaries and were developed by the native intellects of India through a compounding of these doctrines with the evolutionary triad conceptions.
(1144.3) 104:1.6 The Buddhist faith developed two doctrines of a trinitarian nature: The earlier was Teacher, Law, and Brotherhood; that was the presentation made by Gautama Siddhartha. The later idea, developing among the northern branch of the followers of Buddha, embraced Supreme Lord, Holy Spirit, and Incarnate Savior.
(1144.4) 104:1.7 And these ideas of the Hindus and Buddhists were real trinitarian postulates, that is, the idea of a threefold manifestation of a monotheistic God. A true trinity conception is not just a grouping together of three separate gods.
(1144.5) 104:1.8 The Hebrews knew about the Trinity from the Kenite traditions of the days of Melchizedek, but their monotheistic zeal for the one God, Yahweh, so eclipsed all such teachings that by the time of Jesus’ appearance the Elohim doctrine had been practically eradicated from Jewish theology. The Hebrew mind could not reconcile the trinitarian concept with the monotheistic belief in the One Lord, the God of Israel.
(1144.6) 104:1.9 The followers of the Islamic faith likewise failed to grasp the idea of the Trinity. It is always difficult for an emerging monotheism to tolerate trinitarianism when confronted by polytheism. The trinity idea takes best hold of those religions which have a firm monotheistic tradition coupled with doctrinal elasticity. The great monotheists, the Hebrews and Mohammedans, found it difficult to distinguish between worshiping three gods, polytheism, and trinitarianism, the worship of one Deity existing in a triune manifestation of divinity and personality.
(1144.7) 104:1.10 Jesus taught his apostles the truth regarding the persons of the Paradise Trinity, but they thought he spoke figuratively and symbolically. Having been nurtured in Hebraic monotheism, they found it difficult to entertain any belief that seemed to conflict with their dominating concept of Yahweh. And the early Christians inherited the Hebraic prejudice against the Trinity concept.
(1144.8) 104:1.11 The first Trinity of Christianity was proclaimed at Antioch and consisted of God, his Word, and his Wisdom. Paul knew of the Paradise Trinity of Father, Son, and Spirit, but he seldom preached about it and made mention thereof in only a few of his letters to the newly forming churches. Even then, as did his fellow apostles, Paul confused Jesus, the Creator Son of the local universe, with the Second Person of Deity, the Eternal Son of Paradise.
(1144.9) 104:1.12 The Christian concept of the Trinity, which began to gain recognition near the close of the first century after Christ, was comprised of the Universal Father, the Creator Son of Nebadon, and the Divine Minister of Salvington — Mother Spirit of the local universe and creative consort of the Creator Son.
(1145.1) 104:1.13 Not since the times of Jesus has the factual identity of the Paradise Trinity been known on Urantia (except by a few individuals to whom it was especially revealed) until its presentation in these revelatory disclosures. But though the Christian concept of the Trinity erred in fact, it was practically true with respect to spiritual relationships. Only in its philosophic implications and cosmological consequences did this concept suffer embarrassment: It has been difficult for many who are cosmic minded to believe that the Second Person of Deity, the second member of an infinite Trinity, once dwelt on Urantia; and while in spirit this is true, in actuality it is not a fact. The Michael Creators fully embody the divinity of the Eternal Son, but they are not the absolute personality.

2. Trinity Unity and Deity Plurality

(1145.2) 104:2.1 Monotheism arose as a philosophic protest against the inconsistency of polytheism. It developed first through pantheon organizations with the departmentalization of supernatural activities, then through the henotheistic exaltation of one god above the many, and finally through the exclusion of all but the One God of final value.
(1145.3) 104:2.2 Trinitarianism grows out of the experiential protest against the impossibility of conceiving the oneness of a deanthropomorphized solitary Deity of unrelated universe significance. Given a sufficient time, philosophy tends to abstract the personal qualities from the Deity concept of pure monotheism, thus reducing this idea of an unrelated God to the status of a pantheistic Absolute. It has always been difficult to understand the personal nature of a God who has no personal relationships in equality with other and co-ordinate personal beings. Personality in Deity demands that such Deity exist in relation to other and equal personal Deity.
(1145.4) 104:2.3 Through the recognition of the Trinity concept the mind of man can hope to grasp something of the interrelationship of love and law in the time-space creations. Through spiritual faith man gains insight into the love of God but soon discovers that this spiritual faith has no influence on the ordained laws of the material universe. Irrespective of the firmness of man’s belief in God as his Paradise Father, expanding cosmic horizons demand that he also give recognition to the reality of Paradise Deity as universal law, that he recognize the Trinity sovereignty extending outward from Paradise and overshadowing even the evolving local universes of the Creator Sons and Creative Daughters of the three eternal persons whose deity union is the fact and reality and eternal indivisibility of the Paradise Trinity.
(1145.5) 104:2.4 And this selfsame Paradise Trinity is a real entity — not a personality but nonetheless a true and absolute reality; not a personality but nonetheless compatible with coexistent personalities — the personalities of the Father, the Son, and the Spirit. The Trinity is a supersummative Deity reality eventuating out of the conjoining of the three Paradise Deities. The qualities, characteristics, and functions of the Trinity are not the simple sum of the attributes of the three Paradise Deities; Trinity functions are something unique, original, and not wholly predictable from an analysis of the attributes of Father, Son, and Spirit.
(1146.1) 104:2.5 For example: The Master, when on earth, admonished his followers that justice is never a personal act; it is always a group function. Neither do the Gods, as persons, administer justice. But they perform this very function as a collective whole, as the Paradise Trinity.
(1146.2) 104:2.6 The conceptual grasp of the Trinity association of Father, Son, and Spirit prepares the human mind for the further presentation of certain other threefold relationships. Theological reason may be fully satisfied by the concept of the Paradise Trinity, but philosophical and cosmological reason demand the recognition of the other triune associations of the First Source and Center, those triunities in which the Infinite functions in various non-Father capacities of universal manifestation — the relationships of the God of force, energy, power, causation, reaction, potentiality, actuality, gravity, tension, pattern, principle, and unity.

3. Trinities and Triunities

(1146.3) 104:3.1 While mankind has sometimes grasped at an understanding of the Trinity of the three persons of Deity, consistency demands that the human intellect perceive that there are certain relationships between all seven Absolutes. But all that which is true of the Paradise Trinity is not necessarily true of a triunity, for a triunity is something other than a trinity. In certain functional aspects a triunity may be analogous to a trinity, but it is never homologous in nature with a trinity.
(1146.4) 104:3.2 Mortal man is passing through a great age of expanding horizons and enlarging concepts on Urantia, and his cosmic philosophy must accelerate in evolution to keep pace with the expansion of the intellectual arena of human thought. As the cosmic consciousness of mortal man expands, he perceives the interrelatedness of all that he finds in his material science, intellectual philosophy, and spiritual insight. Still, with all this belief in the unity of the cosmos, man perceives the diversity of all existence. In spite of all concepts concerning the immutability of Deity, man perceives that he lives in a universe of constant change and experiential growth. Regardless of the realization of the survival of spiritual values, man has ever to reckon with the mathematics and premathematics of force, energy, and power.
(1146.5) 104:3.3 In some manner the eternal repleteness of infinity must be reconciled with the time-growth of the evolving universes and with the incompleteness of the experiential inhabitants thereof. In some way the conception of total infinitude must be so segmented and qualified that the mortal intellect and the morontia soul can grasp this concept of final value and spiritualizing significance.
(1146.6) 104:3.4 While reason demands a monotheistic unity of cosmic reality, finite experience requires the postulate of plural Absolutes and of their co-ordination in cosmic relationships. Without co-ordinate existences there is no possibility for the appearance of diversity of absolute relationships, no chance for the operation of differentials, variables, modifiers, attenuators, qualifiers, or diminishers.
(1146.7) 104:3.5 In these papers total reality (infinity) has been presented as it exists in the seven Absolutes:
(1146.8) 104:3.6 1. The Universal Father.
(1146.9) 104:3.7 2. The Eternal Son.
(1146.10) 104:3.8 3. The Infinite Spirit.
(1147.1) 104:3.9 4. The Isle of Paradise.
(1147.2) 104:3.10 5. The Deity Absolute.
(1147.3) 104:3.11 6. The Universal Absolute.
(1147.4) 104:3.12 7. The Unqualified Absolute.
(1147.5) 104:3.13 The First Source and Center, who is Father to the Eternal Son, is also Pattern to the Paradise Isle. He is personality unqualified in the Son but personality potentialized in the Deity Absolute. The Father is energy revealed in Paradise-Havona and at the same time energy concealed in the Unqualified Absolute. The Infinite is ever disclosed in the ceaseless acts of the Conjoint Actor while he is eternally functioning in the compensating but enshrouded activities of the Universal Absolute. Thus is the Father related to the six co-ordinate Absolutes, and thus do all seven encompass the circle of infinity throughout the endless cycles of eternity.
(1147.6) 104:3.14 It would seem that triunity of absolute relationships is inevitable. Personality seeks other personality association on absolute as well as on all other levels. And the association of the three Paradise personalities eternalizes the first triunity, the personality union of the Father, the Son, and the Spirit. For when these three persons, as persons, conjoin for united function, they thereby constitute a triunity of functional unity, not a trinity — an organic entity — but nonetheless a triunity, a threefold functional aggregate unanimity.
(1147.7) 104:3.15 The Paradise Trinity is not a triunity; it is not a functional unanimity; rather is it undivided and indivisible Deity. The Father, Son, and Spirit (as persons) can sustain a relationship to the Paradise Trinity, for the Trinity is their undivided Deity. The Father, Son, and Spirit sustain no such personal relationship to the first triunity, for that is their functional union as three persons. Only as the Trinity — as undivided Deity — do they collectively sustain an external relationship to the triunity of their personal aggregation.
(1147.8) 104:3.16 Thus does the Paradise Trinity stand unique among absolute relationships; there are several existential triunities but only one existential Trinity. A triunity is not an entity. It is functional rather than organic. Its members are partners rather than corporative. The components of the triunities may be entities, but a triunity itself is an association.
(1147.9) 104:3.17 There is, however, one point of comparison between trinity and triunity: Both eventuate in functions that are something other than the discernible sum of the attributes of the component members. But while they are thus comparable from a functional standpoint, they otherwise exhibit no categorical relationship. They are roughly related as the relation of function to structure. But the function of the triunity association is not the function of the trinity structure or entity.
(1147.10) 104:3.18 The triunities are nonetheless real; they are very real. In them is total reality functionalized, and through them does the Universal Father exercise immediate and personal control over the master functions of infinity.

4. The Seven Triunities

(1147.11) 104:4.1 In attempting the description of seven triunities, attention is directed to the fact that the Universal Father is the primal member of each. He is, was, and ever will be: the First Universal Father-Source, Absolute Center, Primal Cause, Universal Controller, Limitless Energizer, Original Unity, Unqualified Upholder, First Person of Deity, Primal Cosmic Pattern, and Essence of Infinity. The Universal Father is the personal cause of the Absolutes; he is the absolute of Absolutes.
(1148.1) 104:4.2 The nature and meaning of the seven triunities may be suggested as:
(1148.2) 104:4.3 The First Triunity — the personal-purposive triunity. This is the grouping of the three Deity personalities:
(1148.3) 104:4.4 1. The Universal Father.
(1148.4) 104:4.5 2. The Eternal Son.
(1148.5) 104:4.6 3. The Infinite Spirit.
(1148.6) 104:4.7 This is the threefold union of love, mercy, and ministry — the purposive and personal association of the three eternal Paradise personalities. This is the divinely fraternal, creature-loving, fatherly-acting, and ascension-promoting association. The divine personalities of this first triunity are personality-bequeathing, spirit-bestowing, and mind-endowing Gods.
(1148.7) 104:4.8 This is the triunity of infinite volition; it acts throughout the eternal present and in all of the past-present-future flow of time. This association yields volitional infinity and provides the mechanisms whereby personal Deity becomes self-revelatory to the creatures of the evolving cosmos.
(1148.8) 104:4.9 The Second Triunity — the power-pattern triunity. Whether it be a tiny ultimaton, a blazing star, or a whirling nebula, even the central or superuniverses, from the smallest to the largest material organizations, always is the physical pattern — the cosmic configuration — derived from the function of this triunity. This association consists of:
(1148.9) 104:4.10 1. The Father-Son.
(1148.10) 104:4.11 2. The Paradise Isle.
(1148.11) 104:4.12 3. The Conjoint Actor.
(1148.12) 104:4.13 Energy is organized by the cosmic agents of the Third Source and Center; energy is fashioned after the pattern of Paradise, the absolute materialization; but behind all of this ceaseless manipulation is the presence of the Father-Son, whose union first activated the Paradise pattern in the appearance of Havona concomitant with the birth of the Infinite Spirit, the Conjoint Actor.
(1148.13) 104:4.14 In religious experience, creatures make contact with the God who is love, but such spiritual insight must never eclipse the intelligent recognition of the universe fact of the pattern which is Paradise. The Paradise personalities enlist the freewill adoration of all creatures by the compelling power of divine love and lead all such spirit-born personalities into the supernal delights of the unending service of the finaliter sons of God. The second triunity is the architect of the space stage whereon these transactions unfold; it determines the patterns of cosmic configuration.
(1148.14) 104:4.15 Love may characterize the divinity of the first triunity, but pattern is the galactic manifestation of the second triunity. What the first triunity is to evolving personalities, the second triunity is to the evolving universes. Pattern and personality are two of the great manifestations of the acts of the First Source and Center; and no matter how difficult it may be to comprehend, it is nonetheless true that the power-pattern and the loving person are one and the same universal reality; the Paradise Isle and the Eternal Son are co-ordinate but antipodal revelations of the unfathomable nature of the Universal Father-Force.
(1149.1) 104:4.16 The Third Triunity — the spirit-evolutional triunity. The entirety of spiritual manifestation has its beginning and end in this association, consisting of:
(1149.2) 104:4.17 1. The Universal Father.
(1149.3) 104:4.18 2. The Son-Spirit.
(1149.4) 104:4.19 3. The Deity Absolute.
(1149.5) 104:4.20 From spirit potency to Paradise spirit, all spirit finds reality expression in this triune association of the pure spirit essence of the Father, the active spirit values of the Son-Spirit, and the unlimited spirit potentials of the Deity Absolute. The existential values of spirit have their primordial genesis, complete manifestation, and final destiny in this triunity.
(1149.6) 104:4.21 The Father exists before spirit; the Son-Spirit functions as active creative spirit; the Deity Absolute exists as all-encompassing spirit, even beyond spirit.
(1149.7) 104:4.22 The Fourth Triunity — the triunity of energy infinity. Within this triunity there eternalizes the beginnings and the endings of all energy reality, from space potency to monota. This grouping embraces the following:
(1149.8) 104:4.23 1. The Father-Spirit.
(1149.9) 104:4.24 2. The Paradise Isle.
(1149.10) 104:4.25 3. The Unqualified Absolute.
(1149.11) 104:4.26 Paradise is the center of the force-energy activation of the cosmos — the universe position of the First Source and Center, the cosmic focal point of the Unqualified Absolute, and the source of all energy. Existentially present within this triunity is the energy potential of the cosmos-infinite, of which the grand universe and the master universe are only partial manifestations.
(1149.12) 104:4.27 The fourth triunity absolutely controls the fundamental units of cosmic energy and releases them from the grasp of the Unqualified Absolute in direct proportion to the appearance in the experiential Deities of subabsolute capacity to control and stabilize the metamorphosing cosmos.
(1149.13) 104:4.28 This triunity is force and energy. The endless possibilities of the Unqualified Absolute are centered around the absolutum of the Isle of Paradise, whence emanate the unimaginable agitations of the otherwise static quiescence of the Unqualified. And the endless throbbing of the material Paradise heart of the infinite cosmos beats in harmony with the unfathomable pattern and the unsearchable plan of the Infinite Energizer, the First Source and Center.
(1149.14) 104:4.29 The Fifth Triunity — the triunity of reactive infinity. This association consists of:
(1149.15) 104:4.30 1. The Universal Father.
(1149.16) 104:4.31 2. The Universal Absolute.
(1149.17) 104:4.32 3. The Unqualified Absolute.
(1149.18) 104:4.33 This grouping yields the eternalization of the functional infinity realization of all that is actualizable within the domains of nondeity reality. This triunity manifests unlimited reactive capacity to the volitional, causative, tensional, and patternal actions and presences of the other triunities.
(1150.1) 104:4.34 The Sixth Triunity — the triunity of cosmic-associated Deity. This grouping consists of:
(1150.2) 104:4.35 1. The Universal Father.
(1150.3) 104:4.36 2. The Deity Absolute.
(1150.4) 104:4.37 3. The Universal Absolute.
(1150.5) 104:4.38 This is the association of Deity-in-the-cosmos, the immanence of Deity in conjunction with the transcendence of Deity. This is the last outreach of divinity on the levels of infinity toward those realities which lie outside the domain of deified reality.
(1150.6) 104:4.39 The Seventh Triunity — the triunity of infinite unity. This is the unity of infinity functionally manifest in time and eternity, the co-ordinate unification of actuals and potentials. This group consists of:
(1150.7) 104:4.40 1. The Universal Father.
(1150.8) 104:4.41 2. The Conjoint Actor.
(1150.9) 104:4.42 3. The Universal Absolute.
(1150.10) 104:4.43 The Conjoint Actor universally integrates the varying functional aspects of all actualized reality on all levels of manifestation, from finites through transcendentals and on to absolutes. The Universal Absolute perfectly compensates the differentials inherent in the varying aspects of all incomplete reality, from the limitless potentialities of active-volitional and causative Deity reality to the boundless possibilities of static, reactive, nondeity reality in the incomprehensible domains of the Unqualified Absolute.
(1150.11) 104:4.44 As they function in this triunity, the Conjoint Actor and the Universal Absolute are alike responsive to Deity and to nondeity presences, as also is the First Source and Center, who in this relationship is to all intents and purposes conceptually indistinguishable from the I AM.
(1150.12) 104:4.45 These approximations are sufficient to elucidate the concept of the triunities. Not knowing the ultimate level of the triunities, you cannot fully comprehend the first seven. While we do not deem it wise to attempt any further elaboration, we may state that there are fifteen triune associations of the First Source and Center, eight of which are unrevealed in these papers. These unrevealed associations are concerned with realities, actualities, and potentialities which are beyond the experiential level of supremacy.
(1150.13) 104:4.46 The triunities are the functional balance wheel of infinity, the unification of the uniqueness of the Seven Infinity Absolutes. It is the existential presence of the triunities that enables the Father-I AM to experience functional infinity unity despite the diversification of infinity into seven Absolutes. The First Source and Center is the unifying member of all triunities; in him all things have their unqualified beginnings, eternal existences, and infinite destinies — “in him all things consist.”
(1150.14) 104:4.47 Although these associations cannot augment the infinity of the Father-I AM, they do appear to make possible the subinfinite and subabsolute manifestations of his reality. The seven triunities multiply versatility, eternalize new depths, deitize new values, disclose new potentialities, reveal new meanings; and all these diversified manifestations in time and space and in the eternal cosmos are existent in the hypothetical stasis of the original infinity of the I AM.

5. Triodities

(1151.1) 104:5.1 There are certain other triune relationships which are non-Father in constitution, but they are not real triunities, and they are always distinguished from the Father triunities. They are called variously, associate triunities, co-ordinate triunities, and triodities. They are consequential to the existence of the triunities. Two of these associations are constituted as follows:
(1151.2) 104:5.2 The Triodity of Actuality. This triodity consists in the interrelationship of the three absolute actuals:
(1151.3) 104:5.3 1. The Eternal Son.
(1151.4) 104:5.4 2. The Paradise Isle.
(1151.5) 104:5.5 3. The Conjoint Actor.
(1151.6) 104:5.6 The Eternal Son is the absolute of spirit reality, the absolute personality. The Paradise Isle is the absolute of cosmic reality, the absolute pattern. The Conjoint Actor is the absolute of mind reality, the co-ordinate of absolute spirit reality, and the existential Deity synthesis of personality and power. This triune association eventuates the co-ordination of the sum total of actualized reality — spirit, cosmic, or mindal. It is unqualified in actuality.
(1151.7) 104:5.7 The Triodity of Potentiality. This triodity consists in the association of the three Absolutes of potentiality:
(1151.8) 104:5.8 1. The Deity Absolute.
(1151.9) 104:5.9 2. The Universal Absolute.
(1151.10) 104:5.10 3. The Unqualified Absolute.
(1151.11) 104:5.11 Thus are interassociated the infinity reservoirs of all latent energy reality — spirit, mindal, or cosmic. This association yields the integration of all latent energy reality. It is infinite in potential.
(1151.12) 104:5.12 As the triunities are primarily concerned with the functional unification of infinity, so are triodities involved in the cosmic appearance of experiential Deities. The triunities are indirectly concerned, but the triodities are directly concerned, in the experiential Deities — Supreme, Ultimate, and Absolute. They appear in the emerging power-personality synthesis of the Supreme Being. And to the time creatures of space the Supreme Being is a revelation of the unity of the I AM.
(1151.13) 104:5.13 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 105

Deity and Reality

(1152.1) 105:0.1 TO EVEN high orders of universe intelligences infinity is only partially comprehensible, and the finality of reality is only relatively understandable. The human mind, as it seeks to penetrate the eternity-mystery of the origin and destiny of all that is called real, may helpfully approach the problem by conceiving eternity-infinity as an almost limitless ellipse which is produced by one absolute cause, and which functions throughout this universal circle of endless diversification, ever seeking some absolute and infinite potential of destiny.
(1152.2) 105:0.2 When the mortal intellect attempts to grasp the concept of reality totality, such a finite mind is face to face with infinity-reality; reality totality is infinity and therefore can never be fully comprehended by any mind that is subinfinite in concept capacity.
(1152.3) 105:0.3 The human mind can hardly form an adequate concept of eternity existences, and without such comprehension it is impossible to portray even our concepts of reality totality. Nevertheless, we may attempt such a presentation, although we are fully aware that our concepts must be subjected to profound distortion in the process of translation-modification to the comprehension level of mortal mind.

1. The Philosophic Concept of the I AM

(1152.4) 105:1.1 Absolute primal causation in infinity the philosophers of the universes attribute to the Universal Father functioning as the infinite, the eternal, and the absolute I AM.
(1152.5) 105:1.2 There are many elements of danger attendant upon the presentation to the mortal intellect of this idea of an infinite I AM since this concept is so remote from human experiential understanding as to involve serious distortion of meanings and misconception of values. Nevertheless, the philosophic concept of the I AM does afford finite beings some basis for an attempted approach to the partial comprehension of absolute origins and infinite destinies. But in all our attempts to elucidate the genesis and fruition of reality, let it be made clear that this concept of the I AM is, in all personality meanings and values, synonymous with the First Person of Deity, the Universal Father of all personalities. But this postulate of the I AM is not so clearly identifiable in undeified realms of universal reality.
(1152.6) 105:1.3 The I AM is the Infinite; the I AM is also infinity. From the sequential, time viewpoint, all reality has its origin in the infinite I AM, whose solitary existence in past infinite eternity must be a finite creature’s premier philosophic postulate. The concept of the I AM connotes unqualified infinity, the undifferentiated reality of all that could ever be in all of an infinite eternity.
(1153.1) 105:1.4 As an existential concept the I AM is neither deified nor undeified, neither actual nor potential, neither personal nor impersonal, neither static nor dynamic. No qualification can be applied to the Infinite except to state that the I AM is. The philosophic postulate of the I AM is one universe concept which is somewhat more difficult of comprehension than that of the Unqualified Absolute.
(1153.2) 105:1.5 To the finite mind there simply must be a beginning, and though there never was a real beginning to reality, still there are certain source relationships which reality manifests to infinity. The prereality, primordial, eternity situation may be thought of something like this: At some infinitely distant, hypothetical, past-eternity moment, the I AM may be conceived as both thing and no thing, as both cause and effect, as both volition and response. At this hypothetical eternity moment there is no differentiation throughout all infinity. Infinity is filled by the Infinite; the Infinite encompasses infinity. This is the hypothetical static moment of eternity; actuals are still contained within their potentials, and potentials have not yet appeared within the infinity of the I AM. But even in this conjectured situation we must assume the existence of the possibility of self-will.
(1153.3) 105:1.6 Ever remember that man’s comprehension of the Universal Father is a personal experience. God, as your spiritual Father, is comprehensible to you and to all other mortals; but your experiential worshipful concept of the Universal Father must always be less than your philosophic postulate of the infinity of the First Source and Center, the I AM. When we speak of the Father, we mean God as he is understandable by his creatures both high and low, but there is much more of Deity which is not comprehensible to universe creatures. God, your Father and my Father, is that phase of the Infinite which we perceive in our personalities as an actual experiential reality, but the I AM ever remains as our hypothesis of all that we feel is unknowable of the First Source and Center. And even that hypothesis probably falls far short of the unfathomed infinity of original reality.
(1153.4) 105:1.7 The universe of universes, with its innumerable host of inhabiting personalities, is a vast and complex organism, but the First Source and Center is infinitely more complex than the universes and personalities which have become real in response to his willful mandates. When you stand in awe of the magnitude of the master universe, pause to consider that even this inconceivable creation can be no more than a partial revelation of the Infinite.
(1153.5) 105:1.8 Infinity is indeed remote from the experience level of mortal comprehension, but even in this age on Urantia your concepts of infinity are growing, and they will continue to grow throughout your endless careers stretching onward into future eternity. Unqualified infinity is meaningless to the finite creature, but infinity is capable of self-limitation and is susceptible of reality expression to all levels of universe existences. And the face which the Infinite turns toward all universe personalities is the face of a Father, the Universal Father of love.

2. The I AM as Triune and as Sevenfold

(1153.6) 105:2.1 In considering the genesis of reality, ever bear in mind that all absolute reality is from eternity and is without beginning of existence. By absolute reality we refer to the three existential persons of Deity, the Isle of Paradise, and the three Absolutes. These seven realities are co-ordinately eternal, notwithstanding that we resort to time-space language in presenting their sequential origins to human beings.
(1154.1) 105:2.2 In following the chronological portrayal of the origins of reality, there must be a postulated theoretical moment of “first” volitional expression and “first” repercussional reaction within the I AM. In our attempts to portray the genesis and generation of reality, this stage may be conceived as the self-differentiation of The Infinite One from The Infinitude, but the postulation of this dual relationship must always be expanded to a triune conception by the recognition of the eternal continuum of The Infinity, the I AM.
(1154.2) 105:2.3 This self-metamorphosis of the I AM culminates in the multiple differentiation of deified reality and of undeified reality, of potential and actual reality, and of certain other realities that can hardly be so classified. These differentiations of the theoretical monistic I AM are eternally integrated by simultaneous relationships arising within the same I AM — the prepotential, preactual, prepersonal, monothetic prereality which, though infinite, is revealed as absolute in the presence of the First Source and Center and as personality in the limitless love of the Universal Father.
(1154.3) 105:2.4 By these internal metamorphoses the I AM is establishing the basis for a sevenfold self-relationship. The philosophic (time) concept of the solitary I AM and the transitional (time) concept of the I AM as triune can now be enlarged to encompass the I AM as sevenfold. This sevenfold — or seven phase — nature may be best suggested in relation to the Seven Absolutes of Infinity:
(1154.4) 105:2.5 1. The Universal Father. I AM father of the Eternal Son. This is the primal personality relationship of actualities. The absolute personality of the Son makes absolute the fact of God’s fatherhood and establishes the potential sonship of all personalities. This relationship establishes the personality of the Infinite and consummates its spiritual revelation in the personality of the Original Son. This phase of the I AM is partially experiencible on spiritual levels even by mortals who, while yet in the flesh, may worship our Father.
(1154.5) 105:2.6 2. The Universal Controller. I AM cause of eternal Paradise. This is the primal impersonal relationship of actualities, the original nonspiritual association. The Universal Father is God-as-love; the Universal Controller is God-as-pattern. This relationship establishes the potential of form — configuration — and determines the master pattern of impersonal and nonspiritual relationship — the master pattern from which all copies are made.
(1154.6) 105:2.7 3. The Universal Creator. I AM one with the Eternal Son. This union of the Father and the Son (in the presence of Paradise) initiates the creative cycle, which is consummated in the appearance of conjoint personality and the eternal universe. From the finite mortal’s viewpoint, reality has its true beginnings with the eternity appearance of the Havona creation. This creative act of Deity is by and through the God of Action, who is in essence the unity of the Father-Son manifested on and to all levels of the actual. Therefore is divine creativity unfailingly characterized by unity, and this unity is the outward reflection of the absolute oneness of the duality of the Father-Son and of the Trinity of the Father-Son-Spirit.
(1155.1) 105:2.8 4. The Infinite Upholder. I AM self-associative. This is the primordial association of the statics and potentials of reality. In this relationship, all qualifieds and unqualifieds are compensated. This phase of the I AM is best understood as the Universal Absolute — the unifier of the Deity and the Unqualified Absolutes.
(1155.2) 105:2.9 5. The Infinite Potential. I AM self-qualified. This is the infinity bench mark bearing eternal witness to the volitional self-limitation of the I AM by virtue of which there was achieved threefold self-expression and self-revelation. This phase of the I AM is usually understood as the Deity Absolute.
(1155.3) 105:2.10 6. The Infinite Capacity. I AM static-reactive. This is the endless matrix, the possibility for all future cosmic expansion. This phase of the I AM is perhaps best conceived as the supergravity presence of the Unqualified Absolute.
(1155.4) 105:2.11 7. The Universal One of Infinity. I AM as I AM. This is the stasis or self-relationship of Infinity, the eternal fact of infinity-reality and the universal truth of reality-infinity. In so far as this relationship is discernible as personality, it is revealed to the universes in the divine Father of all personality — even of absolute personality. In so far as this relationship is impersonally expressible, it is contacted by the universe as the absolute coherence of pure energy and of pure spirit in the presence of the Universal Father. In so far as this relationship is conceivable as an absolute, it is revealed in the primacy of the First Source and Center; in him we all live and move and have our being, from the creatures of space to the citizens of Paradise; and this is just as true of the master universe as of the infinitesimal ultimaton, just as true of what is to be as of that which is and of what has been.

3. The Seven Absolutes of Infinity

(1155.5) 105:3.1 The seven prime relationships within the I AM eternalize as the Seven Absolutes of Infinity. But though we may portray reality origins and infinity differentiation by a sequential narrative, in fact all seven Absolutes are unqualifiedly and co-ordinately eternal. It may be necessary for mortal minds to conceive of their beginnings, but always should this conception be overshadowed by the realization that the seven Absolutes had no beginning; they are eternal and as such have always been. The seven Absolutes are the premise of reality. They have been described in these papers as follows:
(1155.6) 105:3.2 1. The First Source and Center. First Person of Deity and primal nondeity pattern, God, the Universal Father, creator, controller, and upholder; universal love, eternal spirit, and infinite energy; potential of all potentials and source of all actuals; stability of all statics and dynamism of all change; source of pattern and Father of persons. Collectively, all seven Absolutes equivalate to infinity, but the Universal Father himself actually is infinite.
(1155.7) 105:3.3 2. The Second Source and Center. Second Person of Deity, the Eternal and Original Son; the absolute personality realities of the I AM and the basis for the realization-revelation of “I AM personality.” No personality can hope to attain the Universal Father except through his Eternal Son; neither can personality attain to spirit levels of existence apart from the action and aid of this absolute pattern for all personalities. In the Second Source and Center spirit is unqualified while personality is absolute.
(1156.1) 105:3.4 3. The Paradise Source and Center. Second nondeity pattern, the eternal Isle of Paradise; the basis for the realization-revelation of “I AM force” and the foundation for the establishment of gravity control throughout the universes. Regarding all actualized, nonspiritual, impersonal, and nonvolitional reality, Paradise is the absolute of patterns. Just as spirit energy is related to the Universal Father through the absolute personality of the Mother-Son, so is all cosmic energy grasped in the gravity control of the First Source and Center through the absolute pattern of the Paradise Isle. Paradise is not in space; space exists relative to Paradise, and the chronicity of motion is determined through Paradise relationship. The eternal Isle is absolutely at rest; all other organized and organizing energy is in eternal motion; in all space, only the presence of the Unqualified Absolute is quiescent, and the Unqualified is co-ordinate with Paradise. Paradise exists at the focus of space, the Unqualified pervades it, and all relative existence has its being within this domain.
(1156.2) 105:3.5 4. The Third Source and Center. Third Person of Deity, the Conjoint Actor; infinite integrator of Paradise cosmic energies with the spirit energies of the Eternal Son; perfect co-ordinator of the motives of will and the mechanics of force; unifier of all actual and actualizing reality. Through the ministrations of his manifold children the Infinite Spirit reveals the mercy of the Eternal Son while at the same time functioning as the infinite manipulator, forever weaving the pattern of Paradise into the energies of space. This selfsame Conjoint Actor, this God of Action, is the perfect expression of the limitless plans and purposes of the Father-Son while functioning himself as the source of mind and the bestower of intellect upon the creatures of a far-flung cosmos.
(1156.3) 105:3.6 5. The Deity Absolute. The causational, potentially personal possibilities of universal reality, the totality of all Deity potential. The Deity Absolute is the purposive qualifier of the unqualified, absolute, and nondeity realities. The Deity Absolute is the qualifier of the absolute and the absolutizer of the qualified — the destiny inceptor.
(1156.4) 105:3.7 6. The Unqualified Absolute. Static, reactive, and abeyant; the unrevealed cosmic infinity of the I AM; totality of nondeified reality and finality of all nonpersonal potential. Space limits the function of the Unqualified, but the presence of the Unqualified is without limit, infinite. There is a concept periphery to the master universe, but the presence of the Unqualified is limitless; even eternity cannot exhaust the boundless quiescence of this nondeity Absolute.
(1156.5) 105:3.8 7. The Universal Absolute. Unifier of the deified and the undeified; correlator of the absolute and the relative. The Universal Absolute (being static, potential, and associative) compensates the tension between the ever-existent and the uncompleted.*
(1156.6) 105:3.9 The Seven Absolutes of Infinity constitute the beginnings of reality. As mortal minds would regard it, the First Source and Center would appear to be antecedent to all absolutes. But such a postulate, however helpful, is invalidated by the eternity coexistence of the Son, the Spirit, the three Absolutes, and the Paradise Isle.*
(1157.1) 105:3.10 It is a truth that the Absolutes are manifestations of the I AM-First Source and Center; it is a fact that these Absolutes never had a beginning but are co-ordinate eternals with the First Source and Center. The relationships of absolutes in eternity cannot always be presented without involving paradoxes in the language of time and in the concept patterns of space. But regardless of any confusion concerning the origin of the Seven Absolutes of Infinity, it is both fact and truth that all reality is predicated upon their eternity existence and infinity relationships.

4. Unity, Duality, and Triunity

(1157.2) 105:4.1 The universe philosophers postulate the eternity existence of the I AM as the primal source of all reality. And concomitant therewith they postulate the self-segmentation of the I AM into the primary self-relationships — the seven phases of infinity. And simultaneous with this assumption is the third postulate — the eternity appearance of the Seven Absolutes of Infinity and the eternalization of the duality association of the seven phases of the I AM and these seven Absolutes.
(1157.3) 105:4.2 The self-revelation of the I AM thus proceeds from static self through self-segmentation and self-relationship to absolute relationships, relationships with self-derived Absolutes. Duality becomes thus existent in the eternal association of the Seven Absolutes of Infinity with the sevenfold infinity of the self-segmented phases of the self-revealing I AM. These dual relationships, eternalizing to the universes as the seven Absolutes, eternalize the basic foundations for all universe reality.
(1157.4) 105:4.3 It has been sometime stated that unity begets duality, that duality begets triunity, and that triunity is the eternal ancestor of all things. There are, indeed, three great classes of primordial relationships, and they are:
(1157.5) 105:4.4 1. Unity relationships. Relations existent within the I AM as the unity thereof is conceived as a threefold and then as a sevenfold self-differentiation.
(1157.6) 105:4.5 2. Duality relationships. Relations existent between the I AM as sevenfold and the Seven Absolutes of Infinity.
(1157.7) 105:4.6 3. Triunity relationships. These are the functional associations of the Seven Absolutes of Infinity.
(1157.8) 105:4.7 Triunity relationships arise upon duality foundations because of the inevitability of Absolute interassociation. Such triunity associations eternalize the potential of all reality; they encompass both deified and undeified reality.
(1157.9) 105:4.8 The I AM is unqualified infinity as unity. The dualities eternalize reality foundations. The triunities eventuate the realization of infinity as universal function.
(1157.10) 105:4.9 Pre-existentials become existential in the seven Absolutes, and existentials become functional in the triunities, the basic association of Absolutes. And concomitant with the eternalization of the triunities the universe stage is set — the potentials are existent and the actuals are present — and the fullness of eternity witnesses the diversification of cosmic energy, the outspreading of Paradise spirit, and the endowment of mind together with the bestowal of personality, by virtue of which all of these Deity and Paradise derivatives are unified in experience on the creature level and by other techniques on the supercreature level.

5. Promulgation of Finite Reality

(1158.1) 105:5.1 Just as the original diversification of the I AM must be attributed to inherent and self-contained volition, so must the promulgation of finite reality be ascribed to the volitional acts of Paradise Deity and to the repercussional adjustments of the functional triunities.
(1158.2) 105:5.2 Prior to the deitization of the finite, it would appear that all reality diversification took place on absolute levels; but the volitional act promulgating finite reality connotes a qualification of absoluteness and implies the appearance of relativities.
(1158.3) 105:5.3 While we present this narrative as a sequence and portray the historic appearance of the finite as a direct derivative of the absolute, it should be borne in mind that transcendentals both preceded and succeeded all that is finite. Transcendental ultimates are, in relation to the finite, both causal and consummational.
(1158.4) 105:5.4 Finite possibility is inherent in the Infinite, but the transmutation of possibility to probability and inevitability must be attributed to the self-existent free will of the First Source and Center, activating all triunity associations. Only the infinity of the Father’s will could ever have so qualified the absolute level of existence as to eventuate an ultimate or to create a finite.
(1158.5) 105:5.5 With the appearance of relative and qualified reality there comes into being a new cycle of reality — the growth cycle — a majestic downsweep from the heights of infinity to the domain of the finite, forever swinging inward to Paradise and Deity, always seeking those high destinies commensurate with an infinity source.
(1158.6) 105:5.6 These inconceivable transactions mark the beginning of universe history, mark the coming into existence of time itself. To a creature, the beginning of the finite is the genesis of reality; as viewed by creature mind, there is no actuality conceivable prior to the finite. This newly appearing finite reality exists in two original phases:
(1158.7) 105:5.7 1. Primary maximums, the supremely perfect reality, the Havona type of universe and creature.
(1158.8) 105:5.8 2. Secondary maximums, the supremely perfected reality, the superuniverse type of creature and creation.
(1158.9) 105:5.9 These, then, are the two original manifestations: the constitutively perfect and the evolutionally perfected. The two are co-ordinate in eternity relationships, but within the limits of time they are seemingly different. A time factor means growth to that which grows; secondary finites grow; hence those that are growing must appear as incomplete in time. But these differences, which are so important this side of Paradise, are nonexistent in eternity.
(1158.10) 105:5.10 We speak of the perfect and the perfected as primary and secondary maximums, but there is still another type: Trinitizing and other relationships between the primaries and the secondaries result in the appearance of tertiary maximums — things, meanings, and values that are neither perfect nor perfected yet are co-ordinate with both ancestral factors.

6. Repercussions of Finite Reality

(1159.1) 105:6.1 The entire promulgation of finite existences represents a transference from potentials to actuals within the absolute associations of functional infinity. Of the many repercussions to creative actualization of the finite, there may be cited:
(1159.2) 105:6.2 1. The deity response, the appearance of the three levels of experiential supremacy: the actuality of personal-spirit supremacy in Havona, the potential for personal-power supremacy in the grand universe to be, and the capacity for some unknown function of experiential mind acting on some level of supremacy in the future master universe.
(1159.3) 105:6.3 2. The universe response involved an activation of the architectural plans for the superuniverse space level, and this evolution is still progressing throughout the physical organization of the seven superuniverses.
(1159.4) 105:6.4 3. The creature repercussion to finite-reality promulgation resulted in the appearance of perfect beings on the order of the eternal inhabitants of Havona and of perfected evolutionary ascenders from the seven superuniverses. But to attain perfection as an evolutionary (time-creative) experience implies something other-than-perfection as a point of departure. Thus arises imperfection in the evolutionary creations. And this is the origin of potential evil. Misadaptation, disharmony, and conflict, all these things are inherent in evolutionary growth, from physical universes to personal creatures.
(1159.5) 105:6.5 4. The divinity response to the imperfection inherent in the time lag of evolution is disclosed in the compensating presence of God the Sevenfold, by whose activities that which is perfecting is integrated with both the perfect and the perfected. This time lag is inseparable from evolution, which is creativity in time. Because of it, as well as for other reasons, the almighty power of the Supreme is predicated on the divinity successes of God the Sevenfold. This time lag makes possible creature participation in divine creation by permitting creature personalities to become partners with Deity in the attainment of maximum development. Even the material mind of the mortal creature thus becomes partner with the divine Adjuster in the dualization of the immortal soul. God the Sevenfold also provides techniques of compensation for the experiential limitations of inherent perfection as well as compensating the preascension limitations of imperfection.

7. Eventuation of Transcendentals

(1159.6) 105:7.1 Transcendentals are subinfinite and subabsolute but superfinite and supercreatural. Transcendentals eventuate as an integrating level correlating the supervalues of absolutes with the maximum values of finites. From the creature standpoint, that which is transcendental would appear to have eventuated as a consequence of the finite; from the eternity viewpoint, in anticipation of the finite; and there are those who have considered it as a “pre-echo” of the finite.
(1159.7) 105:7.2 That which is transcendental is not necessarily nondevelopmental, but it is superevolutional in the finite sense; neither is it nonexperiential, but it is superexperience as such is meaningful to creatures. Perhaps the best illustration of such a paradox is the central universe of perfection: It is hardly absolute — only the Paradise Isle is truly absolute in the “materialized” sense. Neither is it a finite evolutionary creation as are the seven superuniverses. Havona is eternal but not changeless in the sense of being a universe of nongrowth. It is inhabited by creatures (Havona natives) who never were actually created, for they are eternally existent. Havona thus illustrates something which is not exactly finite nor yet absolute. Havona further acts as a buffer between absolute Paradise and finite creations, still further illustrating the function of transcendentals. But Havona itself is not a transcendental — it is Havona.
(1160.1) 105:7.3 As the Supreme is associated with finites, so the Ultimate is identified with transcendentals. But though we thus compare Supreme and Ultimate, they differ by something more than degree; the difference is also a matter of quality. The Ultimate is something more than a super-Supreme projected on the transcendental level. The Ultimate is all of that, but more: The Ultimate is an eventuation of new Deity realities, the qualification of new phases of the theretofore unqualified.
(1160.2) 105:7.4 Among those realities which are associated with the transcendental level are the following:
(1160.3) 105:7.5 1. The Deity presence of the Ultimate.
(1160.4) 105:7.6 2. The concept of the master universe.
(1160.5) 105:7.7 3. The Architects of the Master Universe.
(1160.6) 105:7.8 4. The two orders of Paradise force organizers.
(1160.7) 105:7.9 5. Certain modifications in space potency.
(1160.8) 105:7.10 6. Certain values of spirit.
(1160.9) 105:7.11 7. Certain meanings of mind.
(1160.10) 105:7.12 8. Absonite qualities and realities.
(1160.11) 105:7.13 9. Omnipotence, omniscience, and omnipresence.
(1160.12) 105:7.14 10. Space.
(1160.13) 105:7.15 The universe in which we now live may be thought of as existing on finite, transcendental, and absolute levels. This is the cosmic stage on which is enacted the endless drama of personality performance and energy metamorphosis.
(1160.14) 105:7.16 And all of these manifold realities are unified absolutely by the several triunities, functionally by the Architects of the Master Universe, and relatively by the Seven Master Spirits, the subsupreme co-ordinators of the divinity of God the Sevenfold.
(1160.15) 105:7.17 God the Sevenfold represents the personality and divinity revelation of the Universal Father to creatures of both maximum and submaximum status, but there are other sevenfold relationships of the First Source and Center which do not pertain to the manifestation of the divine spiritual ministry of the God who is spirit.
(1160.16) 105:7.18 In the eternity of the past the forces of the Absolutes, the spirits of the Deities, and the personalities of the Gods stirred in response to the primordial self-will of self-existent self-will. In this universe age we are all witnessing the stupendous repercussions of the far-flung cosmic panorama of the subabsolute manifestations of the limitless potentials of all these realities. And it is altogether possible that the continued diversification of the original reality of the First Source and Center may proceed onward and outward throughout age upon age, on and on, into the faraway and inconceivable stretches of absolute infinity.
(1161.1) 105:7.19 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 106

Universe Levels of Reality

(1162.1) 106:0.1 IT IS not enough that the ascending mortal should know something of the relations of Deity to the genesis and manifestations of cosmic reality; he should also comprehend something of the relationships existing between himself and the numerous levels of existential and experiential realities, of potential and actual realities. Man’s terrestrial orientation, his cosmic insight, and his spiritual directionization are all enhanced by a better comprehension of universe realities and their techniques of interassociation, integration, and unification.
(1162.2) 106:0.2 The present grand universe and the emerging master universe are made up of many forms and phases of reality which, in turn, are existent on several levels of functional activity. These manifold existents and latents have been previously suggested in these papers, and they are now grouped for conceptual convenience in the following categories:
(1162.3) 106:0.3 1. Incomplete finites. This is the present status of the ascending creatures of the grand universe, the present status of Urantia mortals. This level embraces creature existence from the planetary human up to, but not including, destiny attainers. It pertains to universes from early physical beginnings up to, but not including, settlement in light and life. This level constitutes the present periphery of creative activity in time and space. It appears to be moving outward from Paradise, for the closing of the present universe age, which will witness the grand universe attainment of light and life, will also and surely witness the appearance of some new order of developmental growth in the first outer space level.
(1162.4) 106:0.4 2. Maximum finites. This is the present status of all experiential creatures who have attained destiny — destiny as revealed within the scope of the present universe age. Even universes can attain to the maximum of status, both spiritually and physically. But the term “maximum” is itself a relative term — maximum in relation to what? And that which is maximum, seemingly final, in the present universe age may be no more than a real beginning in terms of the ages to come. Some phases of Havona appear to be on the maximum order.
(1162.5) 106:0.5 3. Transcendentals. This superfinite level (antecedently) follows finite progression. It implies the prefinite genesis of finite beginnings and the postfinite significance of all apparent finite endings or destinies. Much of Paradise-Havona appears to be on the transcendental order.
(1162.6) 106:0.6 4. Ultimates. This level encompasses that which is of master universe significance and impinges on the destiny level of the completed master universe. Paradise-Havona (especially the circuit of the Father’s worlds) is in many respects of ultimate significance.
(1163.1) 106:0.7 5. Coabsolutes. This level implies the projection of experientials upon a supermaster universe field of creative expression.
(1163.2) 106:0.8 6. Absolutes. This level connotes the eternity presence of the seven existential Absolutes. It may also involve some degree of associative experiential attainment, but if so, we do not understand how, perhaps through the contact potential of personality.
(1163.3) 106:0.9 7. Infinity. This level is pre-existential and postexperiential. Unqualified unity of infinity is a hypothetical reality before all beginnings and after all destinies.
(1163.4) 106:0.10 These levels of reality are convenient compromise symbolizations of the present universe age and for the mortal perspective. There are a number of other ways of looking at reality from other-than-mortal perspective and from the standpoint of other universe ages. Thus it should be recognized that the concepts herewith presented are entirely relative, relative in the sense of being conditioned and limited by:
(1163.5) 106:0.11 1. The limitations of mortal language.
(1163.6) 106:0.12 2. The limitations of the mortal mind.
(1163.7) 106:0.13 3. The limited development of the seven superuniverses.
(1163.8) 106:0.14 4. Your ignorance of the six prime purposes of superuniverse development which do not pertain to the mortal ascent to Paradise.
(1163.9) 106:0.15 5. Your inability to grasp even a partial eternity viewpoint.
(1163.10) 106:0.16 6. The impossibility of depicting cosmic evolution and destiny in relation to all universe ages, not just in regard to the present age of the evolutionary unfolding of the seven superuniverses.
(1163.11) 106:0.17 7. The inability of any creature to grasp what is really meant by pre-existentials or by postexperientials — that which lies before beginnings and after destinies.
(1163.12) 106:0.18 Reality growth is conditioned by the circumstances of the successive universe ages. The central universe underwent no evolutionary change in the Havona age, but in the present epochs of the superuniverse age it is undergoing certain progressive changes induced by co-ordination with the evolutionary superuniverses. The seven superuniverses, now evolving, will sometime attain the settled status of light and life, will attain the growth limit for the present universe age. But beyond doubt, the next age, the age of the first outer space level, will release the superuniverses from the destiny limitations of the present age. Repletion is continually being superimposed upon completion.
(1163.13) 106:0.19 These are some of the limitations which we encounter in attempting to present a unified concept of the cosmic growth of things, meanings, and values and of their synthesis on ever-ascending levels of reality.

1. Primary Association of Finite Functionals

(1163.14) 106:1.1 The primary or spirit-origin phases of finite reality find immediate expression on creature levels as perfect personalities and on universe levels as the perfect Havona creation. Even experiential Deity is thus expressed in the spirit person of God the Supreme in Havona. But the secondary, evolutionary, time-and-matter-conditioned phases of the finite become cosmically integrated only as a result of growth and attainment. Eventually all secondary or perfecting finites are to attain a level equal to that of primary perfection, but such destiny is subject to a time delay, a constitutive superuniverse qualification which is not genetically found in the central creation. (We know of the existence of tertiary finites, but the technique of their integration is as yet unrevealed.)
(1164.1) 106:1.2 This superuniverse time lag, this obstacle to perfection attainment, provides for creature participation in evolutionary growth. It thus makes it possible for the creature to enter into partnership with the Creator in the evolution of that selfsame creature. And during these times of expanding growth the incomplete is correlated with the perfect through the ministry of God the Sevenfold.
(1164.2) 106:1.3 God the Sevenfold signifies the recognition by Paradise Deity of the barriers of time in the evolutionary universes of space. No matter how remote from Paradise, how deep in space, a material survival personality may take origin, God the Sevenfold will be found there present and engaged in the loving and merciful ministry of truth, beauty, and goodness to such an incomplete, struggling, and evolutionary creature. The divinity ministry of the Sevenfold reaches inward through the Eternal Son to the Paradise Father and outward through the Ancients of Days to the universe Fathers — the Creator Sons.
(1164.3) 106:1.4 Man, being personal and ascending by spiritual progression, finds the personal and spiritual divinity of the Sevenfold Deity; but there are other phases of the Sevenfold which are not concerned with the progression of personality. The divinity aspects of this Deity grouping are at present integrated in the liaison between the Seven Master Spirits and the Conjoint Actor, but they are destined to be eternally unified in the emerging personality of the Supreme Being. The other phases of the Sevenfold Deity are variously integrated in the present universe age, but all are likewise destined to be unified in the Supreme. The Sevenfold, in all phases, is the source of the relative unity of the functional reality of the present grand universe.

2. Secondary Supreme Finite Integration

(1164.4) 106:2.1 As God the Sevenfold functionally co-ordinates finite evolution, so does the Supreme Being eventually synthesize destiny attainment. The Supreme Being is the deity culmination of grand universe evolution — physical evolution around a spirit nucleus and eventual dominance of the spirit nucleus over the encircling and whirling domains of physical evolution. And all of this takes place in accordance with the mandates of personality: Paradise personality in the highest sense, Creator personality in the universe sense, mortal personality in the human sense, Supreme personality in the culminating or experiential totaling sense.
(1164.5) 106:2.2 The concept of the Supreme must provide for the differential recognition of spirit person, evolutionary power, and power-personality synthesis — the unification of evolutionary power with, and its dominance by, spirit personality.
(1164.6) 106:2.3 Spirit, in the last analysis, comes from Paradise through Havona. Energy-matter seemingly evolves in the depths of space and is organized as power by the children of the Infinite Spirit in conjunction with the Creator Sons of God. And all of this is experiential; it is a transaction in time and space involving a wide range of living beings including even Creator divinities and evolutionary creatures. The power mastery of the Creator divinities in the grand universe slowly expands to encompass the evolutionary settling and stabilizing of the time-space creations, and this is the flowering of the experiential power of God the Sevenfold. It encompasses the whole gamut of divinity attainment in time and space from the Adjuster bestowals of the Universal Father to the life bestowals of the Paradise Sons. This is earned power, demonstrated power, experiential power; it stands in contrast to the eternity power, the unfathomable power, the existential power of the Paradise Deities.
(1165.1) 106:2.4 This experiential power arising out of the divinity achievements of God the Sevenfold itself manifests the cohesive qualities of divinity by synthesizing — totalizing — as the almighty power of the attained experiential mastery of the evolving creations. And this almighty power in turn finds spirit-personality cohesion on the pilot sphere of the outer belt of Havona worlds in union with the spirit personality of the Havona presence of God the Supreme. Thus does experiential Deity culminate the long evolutionary struggle by investing the power product of time and space with the spirit presence and divine personality resident in the central creation.
(1165.2) 106:2.5 Thus does the Supreme Being eventually attain to the embrace of all of everything evolving in time and space while investing these qualities with spirit personality. Since creatures, even mortals, are personality participants in this majestic transaction, so do they certainly attain the capacity to know the Supreme and to perceive the Supreme as true children of such an evolutionary Deity.
(1165.3) 106:2.6 Michael of Nebadon is like the Paradise Father because he shares his Paradise perfection; so will evolutionary mortals sometime attain to kinship with the experiential Supreme, for they will truly share his evolutionary perfection.
(1165.4) 106:2.7 God the Supreme is experiential; therefore is he completely experiencible. The existential realities of the seven Absolutes are not perceivable by the technique of experience; only the personality realities of the Father, Son, and Spirit can be grasped by the personality of the finite creature in the prayer-worship attitude.
(1165.5) 106:2.8 Within the completed power-personality synthesis of the Supreme Being there will be associated all of the absoluteness of the several triodities which could be so associated, and this majestic personality of evolution will be experientially attainable and understandable by all finite personalities. When ascenders attain the postulated seventh stage of spirit existence, they will therein experience the realization of a new meaning-value of the absoluteness and infinity of the triodities as such is revealed on subabsolute levels in the Supreme Being, who is experiencible. But the attainment of these stages of maximum development will probably await the co-ordinate settling of the entire grand universe in light and life.

3. Transcendental Tertiary Reality Association

(1165.6) 106:3.1 The absonite architects eventuate the plan; the Supreme Creators bring it into existence; the Supreme Being will consummate its fullness as it was time created by the Supreme Creators, and as it was space forecast by the Master Architects.
(1165.7) 106:3.2 During the present universe age the administrative co-ordination of the master universe is the function of the Architects of the Master Universe. But the appearance of the Almighty Supreme at the termination of the present universe age will signify that the evolutionary finite has attained the first stage of experiential destiny. This happening will certainly lead to the completed function of the first experiential Trinity — the union of the Supreme Creators, the Supreme Being, and the Architects of the Master Universe. This Trinity is destined to effect the further evolutionary integration of the master creation.
(1166.1) 106:3.3 The Paradise Trinity is truly one of infinity, and no Trinity can possibly be infinite that does not include this original Trinity. But the original Trinity is an eventuality of the exclusive association of absolute Deities; subabsolute beings had nothing to do with this primal association. The subsequently appearing and experiential Trinities embrace the contributions of even creature personalities. Certainly this is true of the Trinity Ultimate, wherein the very presence of the Master Creator Sons among the Supreme Creator members thereof betokens the concomitant presence of actual and bona fide creature experience within this Trinity association.
(1166.2) 106:3.4 The first experiential Trinity provides for group attainment of ultimate eventualities. Group associations are enabled to anticipate, even to transcend, individual capacities; and this is true even beyond the finite level. In the ages to come, after the seven superuniverses have been settled in light and life, the Corps of the Finality will doubtless be promulgating the purposes of the Paradise Deities as they are dictated by the Trinity Ultimate, and as they are power-personality unified in the Supreme Being.
(1166.3) 106:3.5 Throughout all the gigantic universe developments of past and future eternity, we detect the expansion of the comprehensible elements of the Universal Father. As the I AM, we philosophically postulate his permeation of total infinity, but no creature is able experientially to encompass such a postulate. As the universes expand, and as gravity and love reach out into time-organizing space, we are able to understand more and more of the First Source and Center. We observe gravity action penetrating the space presence of the Unqualified Absolute, and we detect spirit creatures evolving and expanding within the divinity presence of the Deity Absolute while both cosmic and spirit evolution are by mind and experience unifying on finite deity levels as the Supreme Being and are co-ordinating on transcendental levels as the Trinity Ultimate.

4. Ultimate Quartan Integration

(1166.4) 106:4.1 The Paradise Trinity certainly co-ordinates in the ultimate sense but functions in this respect as a self-qualified absolute; the experiential Trinity Ultimate co-ordinates the transcendental as a transcendental. In the eternal future this experiential Trinity will, through augmenting unity, further activate the eventuating presence of Ultimate Deity.
(1166.5) 106:4.2 While the Trinity Ultimate is destined to co-ordinate the master creation, God the Ultimate is the transcendental power-personalization of the directionization of the entire master universe. The completed eventuation of the Ultimate implies the completion of the master creation and connotes the full emergence of this transcendental Deity.
(1166.6) 106:4.3 What changes will be inaugurated by the full emergence of the Ultimate we do not know. But as the Supreme is now spiritually and personally present in Havona, so also is the Ultimate there present but in the absonite and superpersonal sense. And you have been informed of the existence of the Qualified Vicegerents of the Ultimate, though you have not been informed of their present whereabouts or function.
(1167.1) 106:4.4 But irrespective of the administrative repercussions attendant upon the emergence of Ultimate Deity, the personal values of his transcendental divinity will be experiencible by all personalities who have been participants in the actualization of this Deity level. Transcendence of the finite can lead only to ultimate attainment. God the Ultimate exists in transcendence of time and space but is nonetheless subabsolute notwithstanding inherent capacity for functional association with absolutes.

5. Coabsolute or Fifth-Phase Association

(1167.2) 106:5.1 The Ultimate is the apex of transcendental reality even as the Supreme is the capstone of evolutionary-experiential reality. And the actual emergence of these two experiential Deities lays the foundation for the second experiential Trinity. This is the Trinity Absolute, the union of God the Supreme, God the Ultimate, and the unrevealed Consummator of Universe Destiny. And this Trinity has theoretical capacity to activate the Absolutes of potentiality — Deity, Universal, and Unqualified. But the completed formation of this Trinity Absolute could take place only after the completed evolution of the entire master universe, from Havona to the fourth and outermost space level.*
(1167.3) 106:5.2 It should be made clear that these experiential Trinities are correlative, not only of the personality qualities of experiential Divinity, but also of all the other-than-personal qualities which characterize their attained Deity unity. While this presentation deals primarily with the personal phases of the unification of the cosmos, it is nonetheless true that the impersonal aspects of the universe of universes are likewise destined to undergo unification as is illustrated by the power-personality synthesis now going on in connection with the evolution of the Supreme Being. The spirit-personal qualities of the Supreme are inseparable from the power prerogatives of the Almighty, and both are complemented by the unknown potential of Supreme mind. Neither can God the Ultimate as a person be considered apart from the other-than-personal aspects of Ultimate Deity. And on the absolute level the Deity and the Unqualified Absolutes are inseparable and indistinguishable in the presence of the Universal Absolute.
(1167.4) 106:5.3 Trinities are, in and of themselves, not personal, but neither do they contravene personality. Rather do they encompass it and correlate it, in a collective sense, with impersonal functions. Trinities are, then, always deity reality but never personality reality. The personality aspects of a trinity are inherent in its individual members, and as individual persons they are not that trinity. Only as a collective are they trinity; that is trinity. But always is trinity inclusive of all encompassed deity; trinity is deity unity.
(1167.5) 106:5.4 The three Absolutes — Deity, Universal, and Unqualified — are not trinity, for all are not deity. Only the deified can become trinity; all other associations are triunities or triodities.

6. Absolute or Sixth-Phase Integration

(1167.6) 106:6.1 The present potential of the master universe is hardly absolute, though it may well be near-ultimate, and we deem it impossible to achieve the full revelation of absolute meaning-values within the scope of a subabsolute cosmos. We therefore encounter considerable difficulty in attempting to conceive of a total expression of the limitless possibilities of the three Absolutes or even in attempting to visualize the experiential personalization of God the Absolute on the now impersonal level of the Deity Absolute.
(1168.1) 106:6.2 The space-stage of the master universe seems to be adequate for the actualization of the Supreme Being, for the formation and full function of the Trinity Ultimate, for the eventuation of God the Ultimate, and even for the inception of the Trinity Absolute. But our concepts regarding the full function of this second experiential Trinity seem to imply something beyond even the wide-spreading master universe.
(1168.2) 106:6.3 If we assume a cosmos-infinite — some illimitable cosmos on beyond the master universe — and if we conceive that the final developments of the Absolute Trinity will take place out on such a superultimate stage of action, then it becomes possible to conjecture that the completed function of the Trinity Absolute will achieve final expression in the creations of infinity and will consummate the absolute actualization of all potentials. The integration and association of ever-enlarging segments of reality will approach absoluteness of status proportional to the inclusion of all reality within the segments thus associated.
(1168.3) 106:6.4 Stated otherwise: The Trinity Absolute, as its name implies, is really absolute in total function. We do not know how an absolute function can achieve total expression on a qualified, limited, or otherwise restricted basis. Hence we must assume that any such totality function will be unconditioned (in potential). And it would also appear that the unconditioned would also be unlimited, at least from a qualitative standpoint, though we are not so sure regarding quantitative relationships.
(1168.4) 106:6.5 Of this, however, we are certain: While the existential Paradise Trinity is infinite, and while the experiential Trinity Ultimate is subinfinite, the Trinity Absolute is not so easy to classify. Though experiential in genesis and constitution, it definitely impinges upon the existential Absolutes of potentiality.
(1168.5) 106:6.6 While it is hardly profitable for the human mind to seek to grasp such faraway and superhuman concepts, we would suggest that the eternity action of the Trinity Absolute may be thought of as culminating in some kind of experientialization of the Absolutes of potentiality. This would appear to be a reasonable conclusion with respect to the Universal Absolute, if not the Unqualified Absolute; at least we know that the Universal Absolute is not only static and potential but also associative in the total Deity sense of those words. But in regard to the conceivable values of divinity and personality, these conjectured happenings imply the personalization of the Deity Absolute and the appearance of those superpersonal values and those ultrapersonal meanings inherent in the personality completion of God the Absolute — the third and last of the experiential Deities.

7. Finality of Destiny

(1168.6) 106:7.1 Some of the difficulties in forming concepts of infinite reality integration are inherent in the fact that all such ideas embrace something of the finality of universal development, some kind of an experiential realization of all that could ever be. And it is inconceivable that quantitative infinity could ever be completely realized in finality. Always there must remain unexplored possibilities in the three potential Absolutes which no quantity of experiential development could ever exhaust. Eternity itself, though absolute, is not more than absolute.
(1169.1) 106:7.2 Even a tentative concept of final integration is inseparable from the fruitions of unqualified eternity and is, therefore, practically nonrealizable at any conceivable future time.
(1169.2) 106:7.3 Destiny is established by the volitional act of the Deities who constitute the Paradise Trinity; destiny is established in the vastness of the three great potentials whose absoluteness encompasses the possibilities of all future development; destiny is probably consummated by the act of the Consummator of Universe Destiny, and this act is probably involved with the Supreme and the Ultimate in the Trinity Absolute. Any experiential destiny can be at least partially comprehended by experiencing creatures; but a destiny which impinges on infinite existentials is hardly comprehensible. Finality destiny is an existential-experiential attainment which appears to involve the Deity Absolute. But the Deity Absolute stands in eternity relationship with the Unqualified Absolute by virtue of the Universal Absolute. And these three Absolutes, experiential in possibility, are actually existential and more, being limitless, timeless, spaceless, boundless, and measureless — truly infinite.
(1169.3) 106:7.4 The improbability of goal attainment does not, however, prevent philosophical theorizing about such hypothetical destinies. The actualization of the Deity Absolute as an attainable absolute God may be practically impossible of realization; nevertheless, such a finality fruition remains a theoretical possibility. The involvement of the Unqualified Absolute in some inconceivable cosmos-infinite may be measurelessly remote in the futurity of endless eternity, but such a hypothesis is nonetheless valid. Mortals, morontians, spirits, finaliters, Transcendentalers, and others, together with the universes themselves and all other phases of reality, certainly do have a potentially final destiny that is absolute in value; but we doubt that any being or universe will ever completely attain all of the aspects of such a destiny.
(1169.4) 106:7.5 No matter how much you may grow in Father comprehension, your mind will always be staggered by the unrevealed infinity of the Father-I AM, the unexplored vastness of which will always remain unfathomable and incomprehensible throughout all the cycles of eternity. No matter how much of God you may attain, there will always remain much more of him, the existence of which you will not even suspect. And we believe that this is just as true on transcendental levels as it is in the domains of finite existence. The quest for God is endless!
(1169.5) 106:7.6 Such inability to attain God in a final sense should in no manner discourage universe creatures; indeed, you can and do attain Deity levels of the Sevenfold, the Supreme, and the Ultimate, which mean to you what the infinite realization of God the Father means to the Eternal Son and to the Conjoint Actor in their absolute status of eternity existence. Far from harassing the creature, the infinity of God should be the supreme assurance that throughout all endless futurity an ascending personality will have before him the possibilities of personality development and Deity association which even eternity will neither exhaust nor terminate.
(1169.6) 106:7.7 To finite creatures of the grand universe the concept of the master universe seems to be well-nigh infinite, but doubtless the absonite architects thereof perceive its relatedness to future and unimagined developments within the unending I AM. Even space itself is but an ultimate condition, a condition of qualification within the relative absoluteness of the quiet zones of midspace.
(1170.1) 106:7.8 At the inconceivably distant future eternity moment of the final completion of the entire master universe, no doubt we will all look back upon its entire history as only the beginning, simply the creation of certain finite and transcendental foundations for even greater and more enthralling metamorphoses in uncharted infinity. At such a future eternity moment the master universe will still seem youthful; indeed, it will be always young in the face of the limitless possibilities of never-ending eternity.
(1170.2) 106:7.9 The improbability of infinite destiny attainment does not in the least prevent the entertainment of ideas about such destiny, and we do not hesitate to say that, if the three absolute potentials could ever become completely actualized, it would be possible to conceive of the final integration of total reality. This developmental realization is predicated on the completed actualization of the Unqualified, Universal, and Deity Absolutes, the three potentialities whose union constitutes the latency of the I AM, the suspended realities of eternity, the abeyant possibilities of all futurity, and more.
(1170.3) 106:7.10 Such eventualities are rather remote to say the least; nevertheless, in the mechanisms, personalities, and associations of the three Trinities we believe we detect the theoretical possibility of the reuniting of the seven absolute phases of the Father-I AM. And this brings us face to face with the concept of the threefold Trinity encompassing the Paradise Trinity of existential status and the two subsequently appearing Trinities of experiential nature and origin.

8. The Trinity of Trinities

(1170.4) 106:8.1 The nature of the Trinity of Trinities is difficult to portray to the human mind; it is the actual summation of the entirety of experiential infinity as such is manifested in a theoretical infinity of eternity realization. In the Trinity of Trinities the experiential infinite attains to identity with the existential infinite, and both are as one in the pre-experiential, pre-existential I AM. The Trinity of Trinities is the final expression of all that is implied in the fifteen triunities and associated triodities. Finalities are difficult for relative beings to comprehend, be they existential or experiential; therefore must they always be presented as relativities.
(1170.5) 106:8.2 The Trinity of Trinities exists in several phases. It contains possibilities, probabilities, and inevitabilities that stagger the imaginations of beings far above the human level. It has implications that are probably unsuspected by the celestial philosophers, for its implications are in the triunities, and the triunities are, in the last analysis, unfathomable.
(1170.6) 106:8.3 There are a number of ways in which the Trinity of Trinities can be portrayed. We elect to present the three-level concept, which is as follows:
(1170.7) 106:8.4 1. The level of the three Trinities.
(1170.8) 106:8.5 2. The level of experiential Deity.
(1170.9) 106:8.6 3. The level of the I AM.
(1170.10) 106:8.7 These are levels of increasing unification. Actually the Trinity of Trinities is the first level, while the second and third levels are unification-derivatives of the first.
(1171.1) 106:8.8 THE FIRST LEVEL: On this initial level of association it is believed that the three Trinities function as perfectly synchronized, though distinct, groupings of Deity personalities.
(1171.2) 106:8.9 1. The Paradise Trinity, the association of the three Paradise Deities — Father, Son, and Spirit. It should be remembered that the Paradise Trinity implies a threefold function — an absolute function, a transcendental function (Trinity of Ultimacy), and a finite function (Trinity of Supremacy). The Paradise Trinity is any and all of these at any and all times.
(1171.3) 106:8.10 2. The Ultimate Trinity. This is the deity association of the Supreme Creators, God the Supreme, and the Architects of the Master Universe. While this is an adequate presentation of the divinity aspects of this Trinity, it should be recorded that there are other phases of this Trinity, which, however, appear to be perfectly co-ordinating with the divinity aspects.
(1171.4) 106:8.11 3. The Absolute Trinity. This is the grouping of God the Supreme, God the Ultimate, and the Consummator of Universe Destiny in regard to all divinity values. Certain other phases of this triune grouping have to do with other-than-divinity values in the expanding cosmos. But these are unifying with the divinity phases just as the power and the personality aspects of the experiential Deities are now in process of experiential synthesis.
(1171.5) 106:8.12 The association of these three Trinities in the Trinity of Trinities provides for a possible unlimited integration of reality. This grouping contains causes, intermediates, and finals; inceptors, realizers, and consummators; beginnings, existences, and destinies. The Father-Son partnership has become Son-Spirit and then Spirit-Supreme and on to Supreme-Ultimate and Ultimate-Absolute, even to Absolute and Father-Infinite — the completion of the cycle of reality. Likewise, in other phases not so immediately concerned with divinity and personality, does the First Great Source and Center self-realize the limitlessness of reality around the circle of eternity, from the absoluteness of self-existence, through the endlessness of self-revelation, to the finality of self-realization — from the absolute of existentials to the finality of experientials.
(1171.6) 106:8.13 THE SECOND LEVEL: The co-ordination of the three Trinities inevitably involves the associative union of the experiential Deities, who are genetically associated with these Trinities. The nature of this second level has been sometimes presented as:
(1171.7) 106:8.14 1. The Supreme. This is the deity consequence of the unity of the Paradise Trinity in experiential liaison with the Creator-Creative children of the Paradise Deities. The Supreme is the deity embodiment of the completion of the first stage of finite evolution.
(1171.8) 106:8.15 2. The Ultimate. This is the deity consequence of the eventuated unity of the second Trinity, the transcendental and absonite personification of divinity. The Ultimate consists in a variably regarded unity of many qualities, and the human conception thereof would do well to include at least those phases of ultimacy which are control directing, personally experiencible, and tensionally unifying, but there are many other unrevealed aspects of the eventuated Deity. While the Ultimate and the Supreme are comparable, they are not identical, neither is the Ultimate merely an amplification of the Supreme.
(1172.1) 106:8.16 3. The Absolute. There are many theories held as to the character of the third member of the second level of the Trinity of Trinities. God the Absolute is undoubtedly involved in this association as the personality consequence of the final function of the Trinity Absolute, yet the Deity Absolute is an existential reality of eternity status.
(1172.2) 106:8.17 The concept difficulty regarding this third member is inherent in the fact that the presupposition of such a membership really implies just one Absolute. Theoretically, if such an event could take place, we should witness the experiential unification of the three Absolutes as one. And we are taught that, in infinity and existentially, there is one Absolute. While it is least clear as to who this third member can be, it is often postulated that such may consist of the Deity, Universal, and Unqualified Absolutes in some form of unimagined liaison and cosmic manifestation. Certainly, the Trinity of Trinities could hardly attain to complete function short of the full unification of the three Absolutes, and the three Absolutes can hardly be unified short of the complete realization of all infinite potentials.
(1172.3) 106:8.18 It will probably represent a minimum distortion of truth if the third member of the Trinity of Trinities is conceived as the Universal Absolute, provided this conception envisions the Universal not only as static and potential but also as associative. But we still do not perceive the relationship to the creative and evolutional aspects of the function of total Deity.
(1172.4) 106:8.19 Though a completed concept of the Trinity of Trinities is difficult to form, a qualified concept is not so difficult. If the second level of the Trinity of Trinities is conceived as essentially personal, it becomes quite possible to postulate the union of God the Supreme, God the Ultimate, and God the Absolute as the personal repercussion of the union of the personal Trinities who are ancestral to these experiential Deities. We venture the opinion that these three experiential Deities will certainly unify on the second level as the direct consequence of the growing unity of their ancestral and causative Trinities who constitute the first level.
(1172.5) 106:8.20 The first level consists of three Trinities; the second level exists as the personality association of experiential-evolved, experiential-eventuated, and experiential-existential Deity personalities. And regardless of any conceptual difficulty in understanding the complete Trinity of Trinities, the personal association of these three Deities on the second level has become manifest to our own universe age in the phenomenon of the deitization of Majeston, who was actualized on this second level by the Deity Absolute, acting through the Ultimate and in response to the initial creative mandate of the Supreme Being.
(1172.6) 106:8.21 THE THIRD LEVEL: In an unqualified hypothesis of the second level of the Trinity of Trinities, there is embraced the correlation of every phase of every kind of reality that is, or was, or could be in the entirety of infinity. The Supreme Being is not only spirit but also mind and power and experience. The Ultimate is all this and much more, while, in the conjoined concept of the oneness of the Deity, Universal, and Unqualified Absolutes, there is included the absolute finality of all reality realization.
(1172.7) 106:8.22 In the union of the Supreme, Ultimate, and the complete Absolute, there could occur the functional reassembly of those aspects of infinity which were originally segmentalized by the I AM, and which resulted in the appearance of the Seven Absolutes of Infinity. Though the universe philosophers deem this to be a most remote probability, still, we often ask this question: If the second level of the Trinity of Trinities could ever achieve trinity unity, what then would transpire as a consequence of such deity unity? We do not know, but we are confident that it would lead directly to the realization of the I AM as an experiential attainable. From the standpoint of personal beings it could mean that the unknowable I AM had become experiencible as the Father-Infinite. What these absolute destinies might mean from a nonpersonal standpoint is another matter and one which only eternity could possibly clarify. But as we view these remote eventualities as personal creatures, we deduce that the final destiny of all personalities is the final knowing of the Universal Father of these selfsame personalities.
(1173.1) 106:8.23 As we philosophically conceive of the I AM in past eternity, he is alone, there is none beside him. Looking forward into future eternity, we do not see that the I AM could possibly change as an existential, but we are inclined to forecast a vast experiential difference. Such a concept of the I AM implies full self-realization — it embraces that limitless galaxy of personalities who have become volitional participants in the self-revelation of the I AM, and who will remain eternally as absolute volitional parts of the totality of infinity, final sons of the absolute Father.

9. Existential Infinite Unification

(1173.2) 106:9.1 In the concept of the Trinity of Trinities we postulate the possible experiential unification of limitless reality, and we sometimes theorize that all this may happen in the utter remoteness of far-distant eternity. But there is nonetheless an actual and present unification of infinity in this very age as in all past and future universe ages; such unification is existential in the Paradise Trinity. Infinity unification as an experiential reality is unthinkably remote, but an unqualified unity of infinity now dominates the present moment of universe existence and unites the divergencies of all reality with an existential majesty that is absolute.
(1173.3) 106:9.2 When finite creatures attempt to conceive of infinite unification on the finality levels of consummated eternity, they are face to face with intellect limitations inherent in their finite existences. Time, space, and experience constitute barriers to creature concept; and yet, without time, apart from space, and except for experience, no creature could achieve even a limited comprehension of universe reality. Without time sensitivity, no evolutionary creature could possibly perceive the relations of sequence. Without space perception, no creature could fathom the relations of simultaneity. Without experience, no evolutionary creature could even exist; only the Seven Absolutes of Infinity really transcend experience, and even these may be experiential in certain phases.
(1173.4) 106:9.3 Time, space, and experience are man’s greatest aids to relative reality perception and yet his most formidable obstacles to complete reality perception. Mortals and many other universe creatures find it necessary to think of potentials as being actualized in space and evolving to fruition in time, but this entire process is a time-space phenomenon which does not actually take place on Paradise and in eternity. On the absolute level there is neither time nor space; all potentials may be there perceived as actuals.
(1173.5) 106:9.4 The concept of the unification of all reality, be it in this or any other universe age, is basically twofold: existential and experiential. Such a unity is in process of experiential realization in the Trinity of Trinities, but the degree of the apparent actualization of this threefold Trinity is directly proportional to the disappearance of the qualifications and imperfections of reality in the cosmos. But total integration of reality is unqualifiedly and eternally and existentially present in the Paradise Trinity, within which, at this very universe moment, infinite reality is absolutely unified.
(1174.1) 106:9.5 The paradox created by the experiential and the existential viewpoints is inevitable and is predicated in part on the fact that the Paradise Trinity and the Trinity of Trinities are each an eternity relationship which mortals can only perceive as a time-space relativity. The human concept of the gradual experiential actualization of the Trinity of Trinities — the time viewpoint — must be supplemented by the additional postulate that this is already a factualization — the eternity viewpoint. But how can these two viewpoints be reconciled? To finite mortals we suggest the acceptance of the truth that the Paradise Trinity is the existential unification of infinity, and that the inability to detect the actual presence and completed manifestation of the experiential Trinity of Trinities is in part due to reciprocal distortion because of:
(1174.2) 106:9.6 1. The limited human viewpoint, the inability to grasp the concept of unqualified eternity.
(1174.3) 106:9.7 2. The imperfect human status, the remoteness from the absolute level of experientials.
(1174.4) 106:9.8 3. The purpose of human existence, the fact that mankind is designed to evolve by the technique of experience and, therefore, must be inherently and constitutively dependent on experience. Only an Absolute can be both existential and experiential.
(1174.5) 106:9.9 The Universal Father in the Paradise Trinity is the I AM of the Trinity of Trinities, and the failure to experience the Father as infinite is due to finite limitations. The concept of the existential, solitary, pre-Trinity nonattainable I AM and the postulate of the experiential post-Trinity of Trinities and attainable I AM are one and the same hypothesis; no actual change has taken place in the Infinite; all apparent developments are due to increased capacities for reality reception and cosmic appreciation.
(1174.6) 106:9.10 The I AM, in the final analysis, must exist before all existentials and after all experientials. While these ideas may not clarify the paradoxes of eternity and infinity in the human mind, they should at least stimulate such finite intellects to grapple anew with these never-ending problems, problems which will continue to intrigue you on Salvington and later as finaliters and on throughout the unending future of your eternal careers in the wide-spreading universes.
(1174.7) 106:9.11 Sooner or later all universe personalities begin to realize that the final quest of eternity is the endless exploration of infinity, the never-ending voyage of discovery into the absoluteness of the First Source and Center. Sooner or later we all become aware that all creature growth is proportional to Father identification. We arrive at the understanding that living the will of God is the eternal passport to the endless possibility of infinity itself. Mortals will sometime realize that success in the quest of the Infinite is directly proportional to the achievement of Fatherlikeness, and that in this universe age the realities of the Father are revealed within the qualities of divinity. And these qualities of divinity are personally appropriated by universe creatures in the experience of living divinely, and to live divinely means actually to live the will of God.
(1175.1) 106:9.12 To material, evolutionary, finite creatures, a life predicated on the living of the Father’s will leads directly to the attainment of spirit supremacy in the personality arena and brings such creatures one step nearer the comprehension of the Father-Infinite. Such a Father life is one predicated on truth, sensitive to beauty, and dominated by goodness. Such a God-knowing person is inwardly illuminated by worship and outwardly devoted to the wholehearted service of the universal brotherhood of all personalities, a service ministry which is filled with mercy and motivated by love, while all these life qualities are unified in the evolving personality on ever-ascending levels of cosmic wisdom, self-realization, God-finding, and Father worship.
(1175.2) 106:9.13 [Presented by a Melchizedek of Nebadon.]

The Urantia Book

Paper 107

Origin and Nature of Thought Adjusters

(1176.1) 107:0.1 ALTHOUGH the Universal Father is personally resident on Paradise, at the very center of the universes, he is also actually present on the worlds of space in the minds of his countless children of time, for he indwells them as the Mystery Monitors. The eternal Father is at one and the same time farthest removed from, and most intimately associated with, his planetary mortal sons.
(1176.2) 107:0.2 The Adjusters are the actuality of the Father’s love incarnate in the souls of men; they are the veritable promise of man’s eternal career imprisoned within the mortal mind; they are the essence of man’s perfected finaliter personality, which he can foretaste in time as he progressively masters the divine technique of achieving the living of the Father’s will, step by step, through the ascension of universe upon universe until he actually attains the divine presence of his Paradise Father.
(1176.3) 107:0.3 God, having commanded man to be perfect, even as he is perfect, has descended as the Adjuster to become man’s experiential partner in the achievement of the supernal destiny which has been thus ordained. The fragment of God which indwells the mind of man is the absolute and unqualified assurance that man can find the Universal Father in association with this divine Adjuster, which came forth from God to find man and sonship him even in the days of the flesh.
(1176.4) 107:0.4 Any mortal who has seen a Creator Son has seen the Universal Father, and he who is indwelt by a divine Adjuster is indwelt by the Paradise Father. Every mortal who is consciously or unconsciously following the leading of his indwelling Adjuster is living in accordance with the will of God. Consciousness of Adjuster presence is consciousness of God’s presence. Eternal fusion of the Adjuster with the evolutionary soul of man is the factual experience of eternal union with God as a universe associate of Deity.
(1176.5) 107:0.5 It is the Adjuster who creates within man that unquenchable yearning and incessant longing to be like God, to attain Paradise, and there before the actual person of Deity to worship the infinite source of the divine gift. The Adjuster is the living presence which actually links the mortal son with his Paradise Father and draws him nearer and nearer to the Father. The Adjuster is our compensatory equalization of the enormous universe tension which is created by the distance of man’s removal from God and by the degree of his partiality in contrast with the universality of the eternal Father.
(1176.6) 107:0.6 The Adjuster is an absolute essence of an infinite being imprisoned within the mind of a finite creature which, depending on the choosing of such a mortal, can eventually consummate this temporary union of God and man and veritably actualize a new order of being for unending universe service. The Adjuster is the divine universe reality which factualizes the truth that God is man’s Father. The Adjuster is man’s infallible cosmic compass, always and unerringly pointing the soul Godward.
(1177.1) 107:0.7 On the evolutionary worlds, will creatures traverse three general developmental stages of being: From the arrival of the Adjuster to comparative full growth, about twenty years of age on Urantia, the Monitors are sometimes designated Thought Changers. From this time to the attainment of the age of discretion, about forty years, the Mystery Monitors are called Thought Adjusters. From the attainment of discretion to deliverance from the flesh, they are often referred to as Thought Controllers. These three phases of mortal life have no connection with the three stages of Adjuster progress in mind duplication and soul evolution.

1. Origin of Thought Adjusters

(1177.2) 107:1.1 Since Thought Adjusters are of the essence of original Deity, no one may presume to discourse authoritatively upon their nature and origin; I can only impart the traditions of Salvington and the beliefs of Uversa; I can only explain how we regard these Mystery Monitors and their associated entities throughout the grand universe.
(1177.3) 107:1.2 Though there are diverse opinions regarding the mode of the bestowal of Thought Adjusters, there exist no such differences concerning their origin; all are agreed that they proceed direct from the Universal Father, the First Source and Center. They are not created beings; they are fragmentized entities constituting the factual presence of the infinite God. Together with their many unrevealed associates, the Adjusters are undiluted and unmixed divinity, unqualified and unattenuated parts of Deity; they are of God, and as far as we are able to discern, they are God.
(1177.4) 107:1.3 As to the time of their beginning separate existences apart from the absoluteness of the First Source and Center, we do not know; neither do we know their number. We know very little concerning their careers until they arrive on the planets of time to indwell human minds, but from that time on we are more or less familiar with their cosmic progressions up to and including the consummation of their triune destinies: attainment of personality by fusion with some mortal ascender, attainment of personality by fiat of the Universal Father, or liberation from the known assignments of Thought Adjusters.
(1177.5) 107:1.4 Although we do not know, we presume that Adjusters are being constantly individualized as the universe enlarges, and as the candidates for Adjuster fusion increase in numbers. But it may be equally possible that we are in error in attempting to assign a numerical magnitude to the Adjusters; like God himself, these fragments of his unfathomable nature may be existentially infinite.
(1177.6) 107:1.5 The technique of the origin of the Thought Adjusters is one of the unrevealed functions of the Universal Father. We have every reason to believe that none of the other absolute associates of the First Source and Center have aught to do with the production of Father fragments. Adjusters are simply and eternally the divine gifts; they are of God and from God, and they are like God.
(1177.7) 107:1.6 In their relationship to fusion creatures they reveal a supernal love and spiritual ministry that is profoundly confirmative of the declaration that God is spirit. But there is much that takes place in addition to this transcendent ministry that has never been revealed to Urantia mortals. Neither do we fully understand just what really transpires when the Universal Father gives of himself to be a part of the personality of a creature of time. Nor has the ascending progression of the Paradise finaliters as yet disclosed the full possibilities inherent in this supernal partnership of man and God. In the last analysis, the Father fragments must be the gift of the absolute God to those creatures whose destiny encompasses the possibility of the attainment of God as absolute.
(1178.1) 107:1.7 As the Universal Father fragmentizes his prepersonal Deity, so does the Infinite Spirit individuate portions of his premind spirit to indwell and actually to fuse with the evolutionary souls of the surviving mortals of the spirit-fusion series. But the nature of the Eternal Son is not thus fragmentable; the spirit of the Original Son is either diffuse or discretely personal. Son-fused creatures are united with individualized bestowals of the spirit of the Creator Sons of the Eternal Son.

2. Classification of Adjusters

(1178.2) 107:2.1 Adjusters are individuated as virgin entities, and all are destined to become either liberated, fused, or Personalized Monitors. We understand that there are seven orders of Thought Adjusters, although we do not altogether comprehend these divisions. We often refer to the different orders as follows:
(1178.3) 107:2.2 1. Virgin Adjusters, those serving on their initial assignment in the minds of evolutionary candidates for eternal survival. Mystery Monitors are eternally uniform in divine nature. They are also uniform in experiential nature as they first go out from Divinington; subsequent experiential differentiation is the result of actual experience in universe ministry.
(1178.4) 107:2.3 2. Advanced Adjusters, those who have served one or more seasons with will creatures on worlds where the final fusion takes place between the identity of the creature of time and an individualized portion of the spirit of the local universe manifestation of the Third Source and Center.
(1178.5) 107:2.4 3. Supreme Adjusters, those Monitors that have served in the adventure of time on the evolutionary worlds, but whose human partners for some reason declined eternal survival, and those that have been subsequently assigned to other adventures in other mortals on other evolving worlds. A supreme Adjuster, though no more divine than a virgin Monitor, has had more experience, can do things in the human mind which a less experienced Adjuster could not do.
(1178.6) 107:2.5 4. Vanished Adjusters. Here occurs a break in our efforts to follow the careers of the Mystery Monitors. There is a fourth stage of service about which we are not sure. The Melchizedeks teach that the fourth-stage Adjusters are on detached assignments, roaming the universe of universes. The Solitary Messengers are inclined to believe that they are at one with the First Source and Center, enjoying a period of refreshing association with the Father himself. And it is entirely possible that an Adjuster could be roaming the master universe simultaneously with being at one with the omnipresent Father.
(1178.7) 107:2.6 5. Liberated Adjusters, those Mystery Monitors that have been eternally liberated from the service of time for the mortals of the evolving spheres. What functions may be theirs, we do not know.
(1179.1) 107:2.7 6. Fused Adjusters — finaliters — those who have become one with the ascending creatures of the superuniverses, the eternity partners of the time ascenders of the Paradise Corps of the Finality. Thought Adjusters ordinarily become fused with the ascending mortals of time, and with such surviving mortals they are registered in and out of Ascendington; they follow the course of ascendant beings. Upon fusion with the ascending evolutionary soul, it appears that the Adjuster translates from the absolute existential level of the universe to the finite experiential level of functional association with an ascending personality. While retaining all of the character of the existential divine nature, a fused Adjuster becomes indissolubly linked with the ascending career of a surviving mortal.
(1179.2) 107:2.8 7. Personalized Adjusters, those who have served with the incarnated Paradise Sons, together with many who have achieved unusual distinction during the mortal indwelling, but whose subjects rejected survival. We have reasons for believing that such Adjusters are personalized on the recommendations of the Ancients of Days of the superuniverse of their assignment.
(1179.3) 107:2.9 There are many ways in which these mysterious God fragments can be classified: according to universe assignment, by the measure of success in the indwelling of an individual mortal, or even by the racial ancestry of the mortal candidate for fusion.

3. The Divinington Home of Adjusters

(1179.4) 107:3.1 All universe activities related to the dispatch, management, direction, and return of the Mystery Monitors from service in all of the seven superuniverses seem to be centered on the sacred sphere of Divinington. As far as I know, none but Adjusters and other entities of the Father have been on that sphere. It seems likely that numerous unrevealed prepersonal entities share Divinington as a home sphere with the Adjusters. We conjecture that these fellow entities may in some manner be associated with the present and future ministry of the Mystery Monitors. But we really do not know.
(1179.5) 107:3.2 When Thought Adjusters return to the Father, they go back to the realm of supposed origin, Divinington; and probably as a part of this experience, there is actual contact with the Father’s Paradise personality as well as with the specialized manifestation of the Father’s divinity which is reported to be situated on this secret sphere.
(1179.6) 107:3.3 Although we know something of all the seven secret spheres of Paradise, we know less of Divinington than of the others. Beings of high spiritual orders receive only three divine injunctions, and they are:
(1179.7) 107:3.4 1. Always to show adequate respect for the experience and endowments of their seniors and superiors.
(1179.8) 107:3.5 2. Always to be considerate of the limitations and inexperience of their juniors and subordinates.
(1179.9) 107:3.6 3. Never to attempt a landing on the shores of Divinington.
(1179.10) 107:3.7 I have often reflected that it would be quite useless for me to go to Divinington; I probably should be unable to see any resident beings except such as the Personalized Adjusters, and I have seen them elsewhere. I am very sure there is nothing on Divinington of real value or profit to me, nothing essential to my growth and development, or I should not have been forbidden to go there.
(1180.1) 107:3.8 Since we can learn little or nothing of the nature and origin of Adjusters from Divinington, we are compelled to gather information from a thousand and one different sources, and it is necessary to assemble, associate, and correlate this accumulated data in order that such knowledge may be informative.
(1180.2) 107:3.9 The valor and wisdom exhibited by Thought Adjusters suggest that they have undergone a training of tremendous scope and range. Since they are not personalities, this training must be imparted in the educational institutions of Divinington. The unique Personalized Adjusters no doubt constitute the personnel of the Adjuster training schools of Divinington. And we do know that this central and supervising corps is presided over by the now Personalized Adjuster of the first Paradise Son of the Michael order to complete his sevenfold bestowal upon the races and peoples of his universe realms.
(1180.3) 107:3.10 We really know very little about the nonpersonalized Adjusters; we only contact and communicate with the personalized orders. These are christened on Divinington and are always known by name and not by number. The Personalized Adjusters are permanently domiciled on Divinington; that sacred sphere is their home. They go out from that abode only by the will of the Universal Father. Very few are found in the domains of the local universes, but larger numbers are present in the central universe.

4. Nature and Presence of Adjusters

(1180.4) 107:4.1 To say that a Thought Adjuster is divine is merely to recognize the nature of origin. It is highly probable that such purity of divinity embraces the essence of the potential of all attributes of Deity which can be contained within such a fragment of the absolute essence of the universal presence of the eternal and infinite Paradise Father.
(1180.5) 107:4.2 The actual source of the Adjuster must be infinite, and before fusion with the immortal soul of an evolving mortal, the reality of the Adjuster must border on absoluteness. Adjusters are not absolutes in the universal sense, in the Deity sense, but they are probably true absolutes within the potentialities of their fragmented nature. They are qualified as to universality but not as to nature; in extensiveness they are limited, but in intensiveness of meaning, value, and fact they are absolute. For this reason we sometimes denominate the divine gifts as the qualified absolute fragments of the Father.
(1180.6) 107:4.3 No Adjuster has ever been disloyal to the Paradise Father; the lower orders of personal creatures may sometimes have to contend with disloyal fellows, but never the Adjusters; they are supreme and infallible in their supernal sphere of creature ministry and universe function.
(1180.7) 107:4.4 Nonpersonalized Adjusters are visible only to Personalized Adjusters. My order, the Solitary Messengers, together with Inspired Trinity Spirits, can detect the presence of Adjusters by means of spiritual reactive phenomena; and even seraphim can sometimes discern the spirit luminosity of supposed association with the presence of Monitors in the material minds of men; but none of us are able actually to discern the real presence of Adjusters, not unless they have been personalized, albeit their natures are perceivable in union with the fused personalities of the ascending mortals from the evolutionary worlds. The universal invisibility of the Adjusters is strongly suggestive of their high and exclusive divine origin and nature.
(1181.1) 107:4.5 There is a characteristic light, a spirit luminosity, which accompanies this divine presence, and which has become generally associated with Thought Adjusters. In the universe of Nebadon this Paradise luminosity is widespreadly known as the “pilot light”; on Uversa it is called the “light of life.” On Urantia this phenomenon has sometimes been referred to as that “true light which lights every man who comes into the world.”
(1181.2) 107:4.6 To all beings who have attained the Universal Father, the Personalized Thought Adjusters are visible. Adjusters of all stages, together with all other beings, entities, spirits, personalities, and spirit manifestations, are always discernible by those Supreme Creator Personalities who originate in the Paradise Deities, and who preside over the major governments of the grand universe.
(1181.3) 107:4.7 Can you really realize the true significance of the Adjuster’s indwelling? Do you really fathom what it means to have an absolute fragment of the absolute and infinite Deity, the Universal Father, indwelling and fusing with your finite mortal natures? When mortal man fuses with an actual fragment of the existential Cause of the total cosmos, no limit can ever be placed upon the destiny of such an unprecedented and unimaginable partnership. In eternity, man will be discovering not only the infinity of the objective Deity but also the unending potentiality of the subjective fragment of this same God. Always will the Adjuster be revealing to the mortal personality the wonder of God, and never can this supernal revelation come to an end, for the Adjuster is of God and as God to mortal man.

5. Adjuster Mindedness

(1181.4) 107:5.1 Evolutionary mortals are prone to look upon mind as a cosmic mediation between spirit and matter, for that is indeed the principal ministry of mind as discernible by you. Hence it is quite difficult for humans to perceive that Thought Adjusters have minds, for Adjusters are fragmentations of God on an absolute level of reality which is not only prepersonal but also prior to all energy and spirit divergence. On a monistic level antecedent to energy and spirit differentiation there could be no mediating function of mind, for there are no divergencies to be mediated.
(1181.5) 107:5.2 Since Adjusters can plan, work, and love, they must have powers of selfhood which are commensurate with mind. They are possessed of unlimited ability to communicate with each other, that is, all forms of Monitors above the first or virgin groups. As to the nature and purport of their intercommunications, we can reveal very little, for we do not know. And we further know that they must be minded in some manner else they could never be personalized.
(1181.6) 107:5.3 The mindedness of the Thought Adjuster is like the mindedness of the Universal Father and the Eternal Son — that which is ancestral to the minds of the Conjoint Actor.
(1181.7) 107:5.4 The type of mind postulated in an Adjuster must be similar to the mind endowment of numerous other orders of prepersonal entities which presumably likewise originate in the First Source and Center. Though many of these orders have not been revealed on Urantia, they all disclose minded qualities. It is also possible for these individuations of original Deity to become unified with numerous evolving types of nonmortal beings and even with a limited number of nonevolutionary beings who have developed capacity for fusion with such Deity fragments.
(1182.1) 107:5.5 When a Thought Adjuster is fused with the evolving immortal morontia soul of the surviving human, the mind of the Adjuster can only be identified as persisting apart from the creature’s mind until the ascending mortal attains spirit levels of universe progression.
(1182.2) 107:5.6 Upon the attainment of the finaliter levels of ascendant experience, these spirits of the sixth stage appear to transmute some mind factor representing a union of certain phases of the mortal and Adjuster minds which had previously functioned as liaison between the divine and human phases of such ascending personalities. This experiential mind quality probably “supremacizes” and subsequently augments the experiential endowment of evolutionary Deity — the Supreme Being.

6. Adjusters as Pure Spirits

(1182.3) 107:6.1 As Thought Adjusters are encountered in creature experience, they disclose the presence and leading of a spirit influence. The Adjuster is indeed a spirit, pure spirit, but spirit plus. We have never been able satisfactorily to classify Mystery Monitors; all that can certainly be said of them is that they are truly Godlike.
(1182.4) 107:6.2 The Adjuster is man’s eternity possibility; man is the Adjuster’s personality possibility. Your individual Adjusters work to spiritize you in the hope of eternalizing your temporal identity. The Adjusters are saturated with the beautiful and self-bestowing love of the Father of spirits. They truly and divinely love you; they are the prisoners of spirit hope confined within the minds of men. They long for the divinity attainment of your mortal minds that their loneliness may end, that they may be delivered with you from the limitations of material investiture and the habiliments of time.*
(1182.5) 107:6.3 Your path to Paradise is the path of spirit attainment, and the Adjuster nature will faithfully unfold the revelation of the spiritual nature of the Universal Father. Beyond the Paradise ascent and in the postfinaliter stages of the eternal career, the Adjuster may possibly contact with the onetime human partner in other than spirit ministry; but the Paradise ascent and the finaliter career are the partnership between the God-knowing spiritualizing mortal and the spiritual ministry of the God-revealing Adjuster.
(1182.6) 107:6.4 We know that Thought Adjusters are spirits, pure spirits, presumably absolute spirits. But the Adjuster must also be something more than exclusive spirit reality. In addition to conjectured mindedness, factors of pure energy are also present. If you will remember that God is the source of pure energy and of pure spirit, it will not be so difficult to perceive that his fragments would be both. It is a fact that the Adjusters traverse space over the instantaneous and universal gravity circuits of the Paradise Isle.
(1182.7) 107:6.5 That the Mystery Monitors are thus associated with the material circuits of the universe of universes is indeed puzzling. But it remains a fact that they flash throughout the entire grand universe over the material-gravity circuits. It is entirely possible that they may even penetrate the outer space levels; they certainly could follow the gravity presence of Paradise into these regions, and though my order of personality can traverse the mind circuits of the Conjoint Actor also beyond the confines of the grand universe, we have never been sure of detecting the presence of Adjusters in the uncharted regions of outer space.
(1183.1) 107:6.6 And yet, while the Adjusters utilize the material-gravity circuits, they are not subject thereto as is material creation. The Adjusters are fragments of the ancestor of gravity, not the consequentials of gravity; they have segmentized on a universe level of existence which is hypothetically antecedent to gravity appearance.
(1183.2) 107:6.7 Thought Adjusters have no relaxation from the time of their bestowal until the day of their release to start for Divinington upon the natural death of their mortal subjects. And those whose subjects do not pass through the portals of natural death do not even experience this temporary respite. Thought Adjusters do not require energy intake; they are energy, energy of the highest and most divine order.

7. Adjusters and Personality

(1183.3) 107:7.1 Thought Adjusters are not personalities, but they are real entities; they are truly and perfectly individualized, although they are never, while indwelling mortals, actually personalized. Thought Adjusters are not true personalities; they are true realities, realities of the purest order known in the universe of universes — they are the divine presence. Though not personal, these marvelous fragments of the Father are commonly referred to as beings and sometimes, in view of the spiritual phases of their present ministry to mortals, as spirit entities.
(1183.4) 107:7.2 If Thought Adjusters are not personalities having prerogatives of will and powers of choice, how then can they select mortal subjects and volunteer to indwell these creatures of the evolutionary worlds? This is a question easy to ask, but probably no being in the universe of universes has ever found the exact answer. Even my order of personality, the Solitary Messengers, does not fully understand the endowment of will, choice, and love in entities that are not personal.
(1183.5) 107:7.3 We have often speculated that Thought Adjusters must have volition on all prepersonal levels of choice. They volunteer to indwell human beings, they lay plans for man’s eternal career, they adapt, modify, and substitute in accordance with circumstances, and these activities connote genuine volition. They have affection for mortals, they function in universe crises, they are always waiting to act decisively in accordance with human choice, and all these are highly volitional reactions. In all situations not concerned with the domain of the human will, they unquestionably exhibit conduct which betokens the exercise of powers in every sense the equivalent of will, maximated decision.
(1183.6) 107:7.4 Why then, if Thought Adjusters possess volition, are they subservient to the mortal will? We believe it is because Adjuster volition, though absolute in nature, is prepersonal in manifestation. Human will functions on the personality level of universe reality, and throughout the cosmos the impersonal — the nonpersonal, the subpersonal, and the prepersonal — is ever responsive to the will and acts of existent personality.
(1183.7) 107:7.5 Throughout a universe of created beings and nonpersonal energies we do not observe will, volition, choice, and love manifested apart from personality. Except in the Adjusters and other similar entities we do not witness these attributes of personality functioning in association with impersonal realities. It would not be correct to designate an Adjuster as subpersonal, neither would it be proper to allude to such an entity as superpersonal, but it would be entirely permissible to term such a being prepersonal.
(1184.1) 107:7.6 To our orders of being these fragments of Deity are known as the divine gifts. We recognize that the Adjusters are divine in origin, and that they constitute the probable proof and demonstration of a reservation by the Universal Father of the possibility of direct and unlimited communication with any and all material creatures throughout his virtually infinite realms, and all of this quite apart from his presence in the personalities of his Paradise Sons or through his indirect ministrations in the personalities of the Infinite Spirit.
(1184.2) 107:7.7 There are no created beings that would not delight to be hosts to the Mystery Monitors, but no orders of beings are thus indwelt excepting evolutionary will creatures of finaliter destiny.
(1184.3) 107:7.8 [Presented by a Solitary Messenger of Orvonton.]

The Urantia Book

Paper 108

Mission and Ministry of Thought Adjusters

(1185.1) 108:0.1 THE mission of the Thought Adjusters to the human races is to represent, to be, the Universal Father to the mortal creatures of time and space; that is the fundamental work of the divine gifts. Their mission is also that of elevating the mortal minds and of translating the immortal souls of men up to the divine heights and spiritual levels of Paradise perfection. And in the experience of thus transforming the human nature of the temporal creature into the divine nature of the eternal finaliter, the Adjusters bring into existence a unique type of being, a being consisting in the eternal union of the perfect Adjuster and the perfected creature which it would be impossible to duplicate by any other universe technique.
(1185.2) 108:0.2 Nothing in the entire universe can substitute for the fact of experience on nonexistential levels. The infinite God is, as always, replete and complete, infinitely inclusive of all things except evil and creature experience. God cannot do wrong; he is infallible. God cannot experientially know what he has never personally experienced; God’s preknowledge is existential. Therefore does the spirit of the Father descend from Paradise to participate with finite mortals in every bona fide experience of the ascending career; it is only by such a method that the existential God could become in truth and in fact man’s experiential Father. The infinity of the eternal God encompasses the potential for finite experience, which indeed becomes actual in the ministry of the Adjuster fragments that actually share the life vicissitude experiences of human beings.

1. Selection and Assignment

(1185.3) 108:1.1 When Adjusters are dispatched for mortal service from Divinington, they are identical in the endowment of existential divinity, but they vary in experiential qualities proportional to previous contact in and with evolutionary creatures. We cannot explain the basis of Adjuster assignment, but we conjecture that these divine gifts are bestowed in accordance with some wise and efficient policy of eternal fitness of adaptation to the indwelt personality. We do observe that the more experienced Adjuster is often the indweller of the higher type of human mind; human inheritance must therefore be a considerable factor in determining selection and assignment.
(1185.4) 108:1.2 Although we do not definitely know, we firmly believe that all Thought Adjusters are volunteers. But before ever they volunteer, they are in possession of full data respecting the candidate for indwelling. The seraphic drafts of ancestry and projected patterns of life conduct are transmitted via Paradise to the reserve corps of Adjusters on Divinington by the reflectivity technique extending inward from the capitals of the local universes to the headquarters of the superuniverses. This forecast covers not only the hereditary antecedents of the mortal candidate but also the estimate of probable intellectual endowment and spiritual capacity. The Adjusters thus volunteer to indwell minds of whose intimate natures they have been fully apprised.
(1186.1) 108:1.3 The volunteering Adjuster is particularly interested in three qualifications of the human candidate:
(1186.2) 108:1.4 1. Intellectual capacity. Is the mind normal? What is the intellectual potential, the intelligence capacity? Can the individual develop into a bona fide will creature? Will wisdom have an opportunity to function?
(1186.3) 108:1.5 2. Spiritual perception. The prospects of reverential development, the birth and growth of the religious nature. What is the potential of soul, the probable spiritual capacity of receptivity?
(1186.4) 108:1.6 3. Combined intellectual and spiritual powers. The degree to which these two endowments may possibly be associated, combined, so as to produce strength of human character and contribute to the certain evolution of an immortal soul of survival value.
(1186.5) 108:1.7 With these facts before them, it is our belief that the Monitors freely volunteer for assignment. Probably more than one Adjuster volunteers; perhaps the supervising personalized orders select from this group of volunteering Adjusters the one best suited to the task of spiritualizing and eternalizing the personality of the mortal candidate. (In the assignment and service of the Adjusters the sex of the creature is of no consideration.)
(1186.6) 108:1.8 The short time intervening between the volunteering and the actual dispatch of the Adjuster is presumably spent in the Divinington schools of the Personalized Monitors where a working pattern of the waiting mortal mind is utilized in instructing the assigned Adjuster as to the most effective plans for personality approach and mind spiritization. This mind model is formulated through a combination of data supplied by the superuniverse reflectivity service. At least this is our understanding, a belief which we hold as the result of putting together information secured by contact with many Personalized Adjusters throughout the long universe careers of the Solitary Messengers.
(1186.7) 108:1.9 When once the Adjusters are actually dispatched from Divinington, practically no time intervenes between that moment and the hour of their appearance in the minds of their chosen subjects. The average transit time of an Adjuster from Divinington to Urantia is 117 hours, 42 minutes, and 7 seconds. Virtually all of this time is occupied with registration on Uversa.

2. Prerequisites of Adjuster Indwelling

(1186.8) 108:2.1 Though the Adjusters volunteer for service as soon as the personality forecasts have been relayed to Divinington, they are not actually assigned until the human subjects make their first moral personality decision. The first moral choice of the human child is automatically indicated in the seventh mind-adjutant and registers instantly, by way of the local universe Creative Spirit, over the universal mind-gravity circuit of the Conjoint Actor in the presence of the Master Spirit of superuniverse jurisdiction, who forthwith dispatches this intelligence to Divinington. Adjusters reach their human subjects on Urantia, on the average, just prior to the sixth birthday. In the present generation it is running five years, ten months, and four days; that is, on the 2,134th day of terrestrial life.
(1187.1) 108:2.2 The Adjusters cannot invade the mortal mind until it has been duly prepared by the indwelling ministry of the adjutant mind-spirits and encircuited in the Holy Spirit. And it requires the co-ordinate function of all seven adjutants to thus qualify the human mind for the reception of an Adjuster. Creature mind must exhibit the worship outreach and indicate wisdom function by exhibiting the ability to choose between the emerging values of good and evil — moral choice.
(1187.2) 108:2.3 Thus is the stage of the human mind set for the reception of Adjusters, but as a general rule they do not immediately appear to indwell such minds except on those worlds where the Spirit of Truth is functioning as a spiritual co-ordinator of these different spirit ministries. If this spirit of the bestowal Sons is present, the Adjusters unfailingly come the instant the seventh adjutant mind-spirit begins to function and signalizes to the Universe Mother Spirit that it has achieved in potential the co-ordination of the associated six adjutants of prior ministry to such a mortal intellect. Therefore have the divine Adjusters been universally bestowed upon all normal minds of moral status on Urantia ever since the day of Pentecost.
(1187.3) 108:2.4 Even with a Spirit of Truth endowed mind, the Adjusters cannot arbitrarily invade the mortal intellect prior to the appearance of moral decision. But when such a moral decision has been made, this spirit helper assumes jurisdiction direct from Divinington. There are no intermediaries or other intervening authorities or powers functioning between the divine Adjusters and their human subjects; God and man are directly related.
(1187.4) 108:2.5 Before the times of the pouring out of the Spirit of Truth upon the inhabitants of an evolutionary world, the Adjusters’ bestowal appears to be determined by many spirit influences and personality attitudes. We do not fully comprehend the laws governing such bestowals; we do not understand just what determines the release of the Adjusters who have volunteered to indwell such evolving minds. But we do observe numerous influences and conditions which appear to be associated with the arrival of the Adjusters in such minds prior to the bestowal of the Spirit of Truth, and they are:
(1187.5) 108:2.6 1. The assignment of personal seraphic guardians. If a mortal has not been previously indwelt by an Adjuster, the assignment of a personal guardian brings the Adjuster forthwith. There exists some very definite but unknown relation between the ministry of Adjusters and the ministry of personal seraphic guardians.
(1187.6) 108:2.7 2. The attainment of the third circle of intellectual achievement and spiritual attainment. I have observed Adjusters arrive in mortal minds upon the conquest of the third circle even before such an accomplishment could be signalized to the local universe personalities concerned with such matters.
(1187.7) 108:2.8 3. Upon the making of a supreme decision of unusual spiritual import. Such human behavior in a personal planetary crisis usually is attended by the immediate arrival of the waiting Adjuster.
(1187.8) 108:2.9 4. The spirit of brotherhood. Regardless of the attainment of the psychic circles and the assignment of personal guardians — in the absence of anything resembling a crisis decision — when an evolving mortal becomes dominated by the love of his fellows and consecrated to unselfish ministry to his brethren in the flesh, the waiting Adjuster unvaryingly descends to indwell the mind of such a mortal minister.
(1188.1) 108:2.10 5. Declaration of intention to do the will of God. We observe that many mortals on the worlds of space may be apparently in readiness to receive Adjusters, and yet the Monitors do not appear. We go on watching such creatures as they live from day to day, and presently they quietly, almost unconsciously, arrive at the decision to begin the pursuit of the doing of the will of the Father in heaven. And then we observe the immediate dispatch of the Thought Adjusters.
(1188.2) 108:2.11 6. Influence of the Supreme Being. On worlds where the Adjusters do not fuse with the evolving souls of the mortal inhabitants, we observe Adjusters sometimes bestowed in response to influences which are wholly beyond our comprehension. We conjecture that such bestowals are determined by some cosmic reflex action originating in the Supreme Being. As to why these Adjusters can not or do not fuse with these certain types of evolving mortal minds we do not know. Such transactions have never been revealed to us.

3. Organization and Administration

(1188.3) 108:3.1 As far as we know, Adjusters are organized as an independent working unit in the universe of universes and are apparently administered directly from Divinington. They are uniform throughout the seven superuniverses, all local universes being served by identical types of Mystery Monitors. We do know from observation that there are numerous series of Adjusters involving a serial organization that extends through races, over dispensations, and to worlds, systems, and universes. It is, however, exceedingly difficult to keep track of these divine gifts since they function interchangeably throughout the grand universe.
(1188.4) 108:3.2 Adjusters are of complete record (outside of Divinington) only on the headquarters of the seven superuniverses. The number and order of each Adjuster indwelling each ascending creature are reported out by the Paradise authorities to the headquarters of the superuniverse, and from there are communicated to the headquarters of the local universe concerned and relayed to the particular planet involved. But the local universe records do not disclose the full number of the Thought Adjusters; the Nebadon records contain only the local universe assignment number as designated by the representatives of the Ancients of Days. The real significance of the Adjuster’s complete number is known only on Divinington.
(1188.5) 108:3.3 Human subjects are often known by the numbers of their Adjusters; mortals do not receive real universe names until after Adjuster fusion, which union is signalized by the bestowal of the new name upon the new creature by the destiny guardian.
(1188.6) 108:3.4 Though we have the records of Thought Adjusters in Orvonton, and though we have absolutely no authority over them or administrative connection with them, we firmly believe that there is a very close administrative connection between the individual worlds of the local universes and the central lodgment of the divine gifts on Divinington. We do know that, following the appearance of a Paradise bestowal Son, an evolutionary world has a Personalized Adjuster assigned to it as the planetary supervisor of Adjusters.
(1189.1) 108:3.5 It is interesting to note that local universe inspectors always address themselves, when carrying out a planetary examination, to the planetary chief of Thought Adjusters, just as they deliver charges to the chiefs of seraphim and to the leaders of other orders of beings attached to the administration of an evolving world. Not long since, Urantia underwent such a periodic inspection by Tabamantia, the sovereign supervisor of all life-experiment planets in the universe of Nebadon. And the records reveal that, in addition to his admonitions and indictments delivered to the various chiefs of superhuman personalities, he also delivered the following acknowledgment to the chief of Adjusters, whether located on the planet, on Salvington, Uversa, or Divinington, we do not definitely know, but he said:
(1189.2) 108:3.6 “Now to you, superiors far above me, I come as one placed in temporary authority over the experimental planetary series; and I come to express admiration and profound respect for this magnificent group of celestial ministers, the Mystery Monitors, who have volunteered to serve on this irregular sphere. No matter how trying the crises, you never falter. Not on the records of Nebadon nor before the commissions of Orvonton has there ever been offered an indictment of a divine Adjuster. You have been true to your trusts; you have been divinely faithful. You have helped to adjust the mistakes and to compensate for the shortcomings of all who labor on this confused planet. You are marvelous beings, guardians of the good in the souls of this backward realm. I pay you respect even while you are apparently under my jurisdiction as volunteer ministers. I bow before you in humble recognition of your exquisite unselfishness, your understanding ministry, and your impartial devotion. You deserve the name of the Godlike servers of the mortal inhabitants of this strife-torn, grief-stricken, and disease-afflicted world. I honor you! I all but worship you!”
(1189.3) 108:3.7 As a result of many suggestive lines of evidence, we believe that the Adjusters are thoroughly organized, that there exists a profoundly intelligent and efficient directive administration of these divine gifts from some far-distant and central source, probably Divinington. We know that they come from Divinington to the worlds, and undoubtedly they return thereto upon the deaths of their subjects.
(1189.4) 108:3.8 Among the higher spirit orders it is exceedingly difficult to discover the mechanisms of administration. My order of personalities, while engaged in the prosecution of our specific duties, is undoubtedly unconsciously participating with numerous other personal and impersonal sub-Deity groups who unitedly are functioning as far-flung universe correlators. We suspect that we are thus serving because we are the only group of personalized creatures (aside from Personalized Adjusters) who are uniformly conscious of the presence of numerous orders of the prepersonal entities.
(1189.5) 108:3.9 We are aware of the presence of the Adjusters, who are fragments of the prepersonal Deity of the First Source and Center. We sense the presence of the Inspired Trinity Spirits, who are superpersonal expressions of the Paradise Trinity. We likewise unfailingly detect the spirit presence of certain unrevealed orders springing from the Eternal Son and the Infinite Spirit. And we are not wholly unresponsive to still other entities unrevealed to you.
(1190.1) 108:3.10 The Melchizedeks of Nebadon teach that the Solitary Messengers are the personality co-ordinators of these various influences as they register in the expanding Deity of the evolutionary Supreme Being. It is very possible that we may be participants in the experiential unification of many of the unexplained phenomena of time, but we are not consciously certain of thus functioning.

4. Relation to Other Spiritual Influences

(1190.2) 108:4.1 Apart from possible co-ordination with other Deity fragments, the Adjusters are quite alone in their sphere of activity in the mortal mind. The Mystery Monitors eloquently bespeak the fact that, though the Father may have apparently resigned the exercise of all direct personal power and authority throughout the grand universe, notwithstanding this act of abnegation in behalf of the Supreme Creator children of the Paradise Deities, the Father has certainly reserved to himself the unchallengeable right to be present in the minds and souls of his evolving creatures to the end that he may so act as to draw all creature creation to himself, co-ordinately with the spiritual gravity of the Paradise Sons. Said your Paradise bestowal Son when yet on Urantia, “I, if I am lifted up, will draw all men.” This spiritual drawing power of the Paradise Sons and their creative associates we recognize and understand, but we do not so fully comprehend the methods of the all-wise Father’s functioning in and through these Mystery Monitors that live and work so valiantly within the human mind.
(1190.3) 108:4.2 While not subordinate to, co-ordinate with, or apparently related to, the work of the universe of universes, though acting independently in the minds of the children of men, unceasingly do these mysterious presences urge the creatures of their indwelling toward divine ideals, always luring them upward toward the purposes and aims of a future and better life. These Mystery Monitors are continually assisting in the establishment of the spiritual dominion of Michael throughout the universe of Nebadon while mysteriously contributing to the stabilization of the sovereignty of the Ancients of Days in Orvonton. The Adjusters are the will of God, and since the Supreme Creator children of God also personally embody that same will, it is inevitable that the actions of Adjusters and the sovereignty of the universe rulers should be mutually interdependent. Though apparently unconnected, the Father presence of the Adjusters and the Father sovereignty of Michael of Nebadon must be diverse manifestations of the same divinity.
(1190.4) 108:4.3 Thought Adjusters appear to come and go quite independent of any and all other spiritual presences; they seem to function in accordance with universe laws quite apart from those which govern and control the performances of all other spirit influences. But regardless of such apparent independence, long-range observation unquestionably discloses that they function in the human mind in perfect synchrony and co-ordination with all other spirit ministries, including adjutant mind-spirits, Holy Spirit, Spirit of Truth, and other influences.
(1190.5) 108:4.4 When a world is isolated by rebellion, when a planet is cut off from all outside encircuited communication, as was Urantia after the Caligastia upheaval, aside from personal messengers there remains but one possibility of direct interplanetary or universe communication, and that is through the liaison of the Adjusters of the spheres. No matter what happens on a world or in a universe, the Adjusters are never directly concerned. The isolation of a planet in no way affects the Adjusters and their ability to communicate with any part of the local universe, superuniverse, or the central universe. And this is the reason why contacts with the supreme and the self-acting Adjusters of the reserve corps of destiny are so frequently made on quarantined worlds. Recourse is had to such a technique as a means of circumventing the handicaps of planetary isolation. In recent years the archangels’ circuit has functioned on Urantia, but that means of communication is largely limited to the transactions of the archangel corps itself.
(1191.1) 108:4.5 We are cognizant of many spirit phenomena in the far-flung universe which we are at a loss fully to understand. We are not yet masters of all that is transpiring about us; and I believe that much of this inscrutable work is wrought by the Gravity Messengers and certain types of Mystery Monitors. I do not believe that Adjusters are devoted solely to the remaking of mortal minds. I am persuaded that the Personalized Monitors and other orders of unrevealed prepersonal spirits are representative of the Universal Father’s direct and unexplained contact with the creatures of the realms.

5. The Adjuster’s Mission

(1191.2) 108:5.1 The Adjusters accept a difficult assignment when they volunteer to indwell such composite beings as live on Urantia. But they have assumed the task of existing in your minds, there to receive the admonitions of the spiritual intelligences of the realms and then to undertake to redictate or translate these spiritual messages to the material mind; they are indispensable to the Paradise ascension.
(1191.3) 108:5.2 What the Thought Adjuster cannot utilize in your present life, those truths which he cannot successfully transmit to the man of his betrothal, he will faithfully preserve for use in the next stage of existence, just as he now carries over from circle to circle those items which he fails to register in the experience of the human subject, owing to the creature’s inability, or failure, to give a sufficient degree of co-operation.
(1191.4) 108:5.3 One thing you can depend upon: The Adjusters will never lose anything committed to their care; never have we known these spirit helpers to default. Angels and other high types of spirit beings, not excepting the local universe type of Sons, may occasionally embrace evil, may sometimes depart from the divine way, but Adjusters never falter. They are absolutely dependable, and this is equally true of all seven groups.
(1191.5) 108:5.4 Your Adjuster is the potential of your new and next order of existence, the advance bestowal of your eternal sonship with God. By and with the consent of your will, the Adjuster has the power to subject the creature trends of the material mind to the transforming actions of the motivations and purposes of the emerging morontial soul.
(1191.6) 108:5.5 The Mystery Monitors are not thought helpers; they are thought adjusters. They labor with the material mind for the purpose of constructing, by adjustment and spiritualization, a new mind for the new worlds and the new name of your future career. Their mission chiefly concerns the future life, not this life. They are called heavenly helpers, not earthly helpers. They are not interested in making the mortal career easy; rather are they concerned in making your life reasonably difficult and rugged, so that decisions will be stimulated and multiplied. The presence of a great Thought Adjuster does not bestow ease of living and freedom from strenuous thinking, but such a divine gift should confer a sublime peace of mind and a superb tranquillity of spirit.
(1192.1) 108:5.6 Your transient and ever-changing emotions of joy and sorrow are in the main purely human and material reactions to your internal psychic climate and to your external material environment. Do not, therefore, look to the Adjuster for selfish consolation and mortal comfort. It is the business of the Adjuster to prepare you for the eternal adventure, to assure your survival. It is not the mission of the Mystery Monitor to smooth your ruffled feelings or to minister to your injured pride; it is the preparation of your soul for the long ascending career that engages the attention and occupies the time of the Adjuster.
(1192.2) 108:5.7 I doubt that I am able to explain to you just what the Adjusters do in your minds and for your souls. I do not know that I am fully cognizant of what is really going on in the cosmic association of a divine Monitor and a human mind. It is all somewhat of a mystery to us, not as to the plan and purpose but as to the actual mode of accomplishment. And this is just why we are confronted with such difficulty in finding an appropriate name for these supernal gifts to mortal men.
(1192.3) 108:5.8 The Thought Adjusters would like to change your feelings of fear to convictions of love and confidence; but they cannot mechanically and arbitrarily do such things; that is your task. In executing those decisions which deliver you from the fetters of fear, you literally supply the psychic fulcrum on which the Adjuster may subsequently apply a spiritual lever of uplifting and advancing illumination.
(1192.4) 108:5.9 When it comes to the sharp and well-defined conflicts between the higher and lower tendencies of the races, between what really is right or wrong (not merely what you may call right and wrong), you can depend upon it that the Adjuster will always participate in some definite and active manner in such experiences. The fact that such Adjuster activity may be unconscious to the human partner does not in the least detract from its value and reality.
(1192.5) 108:5.10 If you have a personal guardian of destiny and should fail of survival, that guardian angel must be adjudicated in order to receive vindication as to the faithful execution of her trust. But Thought Adjusters are not thus subjected to examination when their subjects fail to survive. We all know that, while an angel might possibly fall short of the perfection of ministry, Thought Adjusters work in the manner of Paradise perfection; their ministry is characterized by a flawless technique which is beyond the possibility of criticism by any being outside of Divinington. You have perfect guides; therefore is the goal of perfection certainly attainable.

6. God in Man

(1192.6) 108:6.1 It is indeed a marvel of divine condescension for the exalted and perfect Adjusters to offer themselves for actual existence in the minds of material creatures, such as the mortals of Urantia, really to consummate a probationary union with the animal-origin beings of earth.
(1193.1) 108:6.2 No matter what the previous status of the inhabitants of a world, subsequent to the bestowal of a divine Son and after the bestowal of the Spirit of Truth upon all humans, the Adjusters flock to such a world to indwell the minds of all normal will creatures. Following the completion of the mission of a Paradise bestowal Son, these Monitors truly become the “kingdom of heaven within you.” Through the bestowal of the divine gifts the Father makes the closest possible approach to sin and evil, for it is literally true that the Adjuster must coexist in the mortal mind even in the very midst of human unrighteousness. The indwelling Adjusters are particularly tormented by those thoughts which are purely sordid and selfish; they are distressed by irreverence for that which is beautiful and divine, and they are virtually thwarted in their work by many of man’s foolish animal fears and childish anxieties.
(1193.2) 108:6.3 The Mystery Monitors are undoubtedly the bestowal of the Universal Father, the reflection of the image of God abroad in the universe. A great teacher once admonished men that they should be renewed in the spirit of their minds; that they become new men who, like God, are created in righteousness and in the completion of truth. The Adjuster is the mark of divinity, the presence of God. The “image of God” does not refer to physical likeness nor to the circumscribed limitations of material creature endowment but rather to the gift of the spirit presence of the Universal Father in the supernal bestowal of the Thought Adjusters upon the humble creatures of the universes.
(1193.3) 108:6.4 The Adjuster is the wellspring of spiritual attainment and the hope of divine character within you. He is the power, privilege, and the possibility of survival, which so fully and forever distinguishes you from mere animal creatures. He is the higher and truly internal spiritual stimulus of thought in contrast with the external and physical stimulus, which reaches the mind over the nerve-energy mechanism of the material body.
(1193.4) 108:6.5 These faithful custodians of the future career unfailingly duplicate every mental creation with a spiritual counterpart; they are thus slowly and surely re-creating you as you really are (only spiritually) for resurrection on the survival worlds. And all of these exquisite spirit re-creations are being preserved in the emerging reality of your evolving and immortal soul, your morontia self. These realities are actually there, notwithstanding that the Adjuster is seldom able to exalt these duplicate creations sufficiently to exhibit them to the light of consciousness.
(1193.5) 108:6.6 And as you are the human parent, so is the Adjuster the divine parent of the real you, your higher and advancing self, your better morontial and future spiritual self. And it is this evolving morontial soul that the judges and censors discern when they decree your survival and pass you upward to new worlds and never-ending existence in eternal liaison with your faithful partner — God, the Adjuster.
(1193.6) 108:6.7 The Adjusters are the eternal ancestors, the divine originals, of your evolving immortal souls; they are the unceasing urge that leads man to attempt the mastery of the material and present existence in the light of the spiritual and future career. The Monitors are the prisoners of undying hope, the founts of everlasting progression. And how they do enjoy communicating with their subjects in more or less direct channels! How they rejoice when they can dispense with symbols and other methods of indirection and flash their messages straight to the intellects of their human partners!
(1194.1) 108:6.8 You humans have begun an endless unfolding of an almost infinite panorama, a limitless expanding of never-ending, ever-widening spheres of opportunity for exhilarating service, matchless adventure, sublime uncertainty, and boundless attainment. When the clouds gather overhead, your faith should accept the fact of the presence of the indwelling Adjuster, and thus you should be able to look beyond the mists of mortal uncertainty into the clear shining of the sun of eternal righteousness on the beckoning heights of the mansion worlds of Satania.
(1194.2) 108:6.9 [Presented by a Solitary Messenger of Orvonton.]

The Urantia Book

Paper 109

Relation of Adjusters to Universe Creatures

(1195.1) 109:0.1 THE Thought Adjusters are the children of the universe career, and indeed the virgin Adjusters must gain experience while mortal creatures grow and develop. As the personality of the human child expands for the struggles of evolutionary existence, so does the Adjuster wax great in the rehearsals of the next stage of ascending life. As the child acquires adaptative versatility for his adult activities through the social and play life of early childhood, so does the indwelling Adjuster achieve skill for the next stage of cosmic life by virtue of the preliminary mortal planning and rehearsing of those activities which have to do with the morontia career. Human existence constitutes a period of practice which is effectively utilized by the Adjuster in preparing for the increased responsibilities and the greater opportunities of a future life. But the Adjuster’s efforts, while living within you, are not so much concerned with the affairs of temporal life and planetary existence. Today, the Thought Adjusters are, as it were, rehearsing the realities of the universe career in the evolving minds of human beings.

1. Development of Adjusters

(1195.2) 109:1.1 There must be a comprehensive and elaborate plan for the training and development of virgin Adjusters before they are sent forth from Divinington, but we really do not know very much about it. There undoubtedly also exists an extensive system for retraining Adjusters of indwelling experience before they embark upon new missions of mortal association, but, again, we do not actually know.
(1195.3) 109:1.2 I have been told by Personalized Adjusters that every time a Monitor-indwelt mortal fails of survival, when the Adjuster returns to Divinington, an extended course of training is engaged in. This additional training is made possible by the experience of having indwelt a human being, and it is always imparted before the Adjuster is remanded to the evolutionary worlds of time.
(1195.4) 109:1.3 Actual living experience has no cosmic substitute. The perfection of the divinity of a newly formed Thought Adjuster does not in any manner endow this Mystery Monitor with experienced ministrative ability. Experience is inseparable from a living existence; it is the one thing which no amount of divine endowment can absolve you from the necessity of securing by actual living. Therefore, in common with all beings living and functioning within the present sphere of the Supreme, Thought Adjusters must acquire experience; they must evolve from the lower, inexperienced, to the higher, more experienced, groups.
(1196.1) 109:1.4 Adjusters pass through a definite developmental career in the mortal mind; they achieve a reality of attainment which is eternally theirs. They progressively acquire Adjuster skill and ability as a result of any and all contacts with the material races, regardless of the survival or nonsurvival of their particular mortal subjects. They are also equal partners of the human mind in fostering the evolution of the immortal soul of survival capacity.
(1196.2) 109:1.5 The first stage of Adjuster evolution is attained in fusion with the surviving soul of a mortal being. Thus, while you are in nature evolving inward and upward from man to God, the Adjusters are in nature evolving outward and downward from God to man; and so will the final product of this union of divinity and humanity eternally be the son of man and the son of God.

2. Self-Acting Adjusters

(1196.3) 109:2.1 You have been informed of the classification of Adjusters in relation to experience — virgin, advanced, and supreme. You should also recognize a certain functional classification — the self-acting Adjusters. A self-acting Adjuster is one who:
(1196.4) 109:2.2 1. Has had certain requisite experience in the evolving life of a will creature, either as a temporary indweller on a type of world where Adjusters are only loaned to mortal subjects or on an actual fusion planet where the human failed of survival. Such a Monitor is either an advanced or a supreme Adjuster.
(1196.5) 109:2.3 2. Has acquired the balance of spiritual power in a human who has made the third psychic circle and has had assigned to him a personal seraphic guardian.
(1196.6) 109:2.4 3. Has a subject who has made the supreme decision, has entered into a solemn and sincere betrothal with the Adjuster. The Adjuster looks beforehand to the time of actual fusion and reckons the union as an event of fact.
(1196.7) 109:2.5 4. Has a subject who has been mustered into one of the reserve corps of destiny on an evolutionary world of mortal ascension.
(1196.8) 109:2.6 5. At some time, during human sleep, has been temporarily detached from the mind of mortal incarceration to perform some exploit of liaison, contact, reregistration, or other extrahuman service associated with the spiritual administration of the world of assignment.
(1196.9) 109:2.7 6. Has served in a time of crisis in the experience of some human being who was the material complement of a spirit personality intrusted with the enactment of some cosmic achievement essential to the spiritual economy of the planet.
(1196.10) 109:2.8 Self-acting Adjusters seem to possess a marked degree of will in all matters not involving the human personalities of their immediate indwelling, as is indicated by their numerous exploits both within and without the mortal subjects of attachment. Such Adjusters participate in numerous activities of the realm, but more frequently they function as undetected indwellers of the earthly tabernacles of their own choosing.
(1196.11) 109:2.9 Undoubtedly these higher and more experienced types of Adjusters can communicate with those in other realms. But while self-acting Adjusters do thus intercommunicate, they do so only on the levels of their mutual work and for the purpose of preserving custodial data essential to the Adjuster ministry of the realms of their sojourn, though on occasions they have been known to function in interplanetary matters during times of crisis.
(1197.1) 109:2.10 Supreme and self-acting Adjusters can leave the human body at will. The indwellers are not an organic or biologic part of mortal life; they are divine superimpositions thereon. In the original life plans they were provided for, but they are not indispensable to material existence. Nevertheless it should be recorded that they very rarely, even temporarily, leave their mortal tabernacles after they once take up their indwelling.
(1197.2) 109:2.11 The superacting Adjusters are those who have achieved the conquest of their intrusted tasks and only await the dissolution of the material-life vehicle or the translation of the immortal soul.

3. Relation of Adjusters to Mortal Types

(1197.3) 109:3.1 The character of the detailed work of Mystery Monitors varies in accordance with the nature of their assignments, as to whether or not they are liaison or fusion Adjusters. Some Adjusters are merely loaned for the temporal lifetimes of their subjects; others are bestowed as personality candidates with permission for everlasting fusion if their subjects survive. There is also a slight variation in their work among the different planetary types as well as in different systems and universes. But, on the whole, their labors are remarkably uniform, more so than are the duties of any of the created orders of celestial beings.
(1197.4) 109:3.2 On certain primitive worlds (the series one group) the Adjuster indwells the mind of the creature as an experiential training, chiefly for self-culture and progressive development. Virgin Adjusters are usually sent to such worlds during the earlier times when primitive men are arriving in the valley of decision, but when comparatively few will elect to ascend the moral heights beyond the hills of self-mastery and character acquirement to attain the higher levels of emerging spirituality. (Many, however, who fail of Adjuster fusion do survive as Spirit-fused ascenders.) The Adjusters receive valuable training and acquire wonderful experience in transient association with primitive minds, and they are able subsequently to utilize this experience for the benefit of superior beings on other worlds. Nothing of survival value is ever lost in all the wide universe.
(1197.5) 109:3.3 On another type of world (the series two group) the Adjusters are merely loaned to mortal beings. Here the Monitors can never attain fusion personality through such indwelling, but they do afford great help to their human subjects during the mortal lifetime, far more than they are able to give to Urantia mortals. The Adjusters are here loaned to the mortal creatures for a single life span as patterns for their higher spiritual attainment, temporary helpers in the intriguing task of perfecting a survival character. The Adjusters do not return after natural death; these surviving mortals attain eternal life through Spirit fusion.
(1197.6) 109:3.4 On worlds such as Urantia (the series three group) there is a real betrothal with the divine gifts, a life and death engagement. If you survive, there is to be an eternal union, an everlasting fusion, the making of man and Adjuster one being.
(1197.7) 109:3.5 In the three-brained mortals of this series of worlds, the Adjusters are able to gain far more actual contact with their subjects during the temporal life than in the one- and two-brained types. But in the career after death, the three-brained type proceed just as do the one-brained type and the two-brained peoples — the Urantia races.
(1198.1) 109:3.6 On the two-brain worlds, subsequent to the sojourn of a Paradise bestowal Son, virgin Adjusters are seldom assigned to persons who have unquestioned capacity for survival. It is our belief that on such worlds practically all Adjusters indwelling intelligent men and women of survival capacity belong to the advanced or to the supreme type.
(1198.2) 109:3.7 In many of the early evolutionary races of Urantia, three groups of beings existed. There were those who were so animalistic that they were utterly lacking in Adjuster capacity. There were those who exhibited undoubted capacity for Adjusters and promptly received them when the age of moral responsibility was attained. There was a third class who occupied a borderline position; they had capacity for Adjuster reception, but the Monitors could only indwell the mind on the personal petition of the individual.
(1198.3) 109:3.8 But with those beings who are virtually disqualified for survival by disinheritance through the agency of unfit and inferior ancestors, many a virgin Adjuster has served a valuable preliminary experience in contacting evolutionary mind and thus has become better qualified for a subsequent assignment to a higher type of mind on some other world.

4. Adjusters and Human Personality

(1198.4) 109:4.1 The higher forms of intelligent intercommunication between human beings are greatly helped by the indwelling Adjusters. Animals do have fellow feelings, but they do not communicate concepts to each other; they can express emotions but not ideas and ideals. Neither do men of animal origin experience a high type of intellectual intercourse or spiritual communion with their fellows until the Thought Adjusters have been bestowed, albeit, when such evolutionary creatures develop speech, they are on the highroad to receiving Adjusters.
(1198.5) 109:4.2 Animals do, in a crude way, communicate with each other, but there is little or no personality in such primitive contact. Adjusters are not personality; they are prepersonal beings. But they do hail from the source of personality, and their presence does augment the qualitative manifestations of human personality; especially is this true if the Adjuster has had previous experience.
(1198.6) 109:4.3 The type of Adjuster has much to do with the potential for expression of the human personality. On down through the ages, many of the great intellectual and spiritual leaders of Urantia have exerted their influence chiefly because of the superiority and previous experience of their indwelling Adjusters.
(1198.7) 109:4.4 The indwelling Adjusters have in no small measure co-operated with other spiritual influences in transforming and humanizing the descendants of the primitive men of olden ages. If the Adjusters indwelling the minds of the inhabitants of Urantia were to be withdrawn, the world would slowly return to many of the scenes and practices of the men of primitive times; the divine Monitors are one of the real potentials of advancing civilization.
(1198.8) 109:4.5 I have observed a Thought Adjuster indwelling a mind on Urantia who has, according to the records on Uversa, indwelt fifteen minds previously in Orvonton. We do not know whether this Monitor has had similar experiences in other superuniverses, but I suspect so. This is a marvelous Adjuster and one of the most useful and potent forces on Urantia during this present age. What others have lost, in that they refused to survive, this human being (and your whole world) now gains. From him who has not survival qualities, shall be taken away even that experienced Adjuster which he now has, while to him who has survival prospects, shall be given even the pre-experienced Adjuster of a slothful deserter.
(1199.1) 109:4.6 In a sense the Adjusters may be fostering a certain degree of planetary cross-fertilization in the domains of truth, beauty, and goodness. But they are seldom given two indwelling experiences on the same planet; there is no Adjuster now serving on Urantia who has been on this world previously. I know whereof I speak since we have their numbers and records in the archives of Uversa.

5. Material Handicaps to Adjuster Indwelling

(1199.2) 109:5.1 Supreme and self-acting Adjusters are often able to contribute factors of spiritual import to the human mind when it flows freely in the liberated but controlled channels of creative imagination. At such times, and sometimes during sleep, the Adjuster is able to arrest the mental currents, to stay the flow, and then to divert the idea procession; and all this is done in order to effect deep spiritual transformations in the higher recesses of the superconsciousness. Thus are the forces and energies of mind more fully adjusted to the key of the contactual tones of the spiritual level of the present and the future.
(1199.3) 109:5.2 It is sometimes possible to have the mind illuminated, to hear the divine voice that continually speaks within you, so that you may become partially conscious of the wisdom, truth, goodness, and beauty of the potential personality constantly indwelling you.
(1199.4) 109:5.3 But your unsteady and rapidly shifting mental attitudes often result in thwarting the plans and interrupting the work of the Adjusters. Their work is not only interfered with by the innate natures of the mortal races, but this ministry is also greatly retarded by your own preconceived opinions, settled ideas, and long-standing prejudices. Because of these handicaps, many times only their unfinished creations emerge into consciousness, and confusion of concept is inevitable. Therefore, in scrutinizing mental situations, safety lies only in the prompt recognition of each and every thought and experience for just what it actually and fundamentally is, disregarding entirely what it might have been.
(1199.5) 109:5.4 The great problem of life is the adjustment of the ancestral tendencies of living to the demands of the spiritual urges initiated by the divine presence of the Mystery Monitor. While in the universe and superuniverse careers no man can serve two masters, in the life you now live on Urantia every man must perforce serve two masters. He must become adept in the art of a continuous human temporal compromise while he yields spiritual allegiance to but one master; and this is why so many falter and fail, grow weary and succumb to the stress of the evolutionary struggle.
(1199.6) 109:5.5 While the hereditary legacy of cerebral endowment and that of electrochemical overcontrol both operate to delimit the sphere of efficient Adjuster activity, no hereditary handicap (in normal minds) ever prevents eventual spiritual achievement. Heredity may interfere with the rate of personality conquest, but it does not prevent eventual consummation of the ascendant adventure. If you will co-operate with your Adjuster, the divine gift will, sooner or later, evolve the immortal morontia soul and, subsequent to fusion therewith, will present the new creature to the sovereign Master Son of the local universe and eventually to the Father of Adjusters on Paradise.

6. The Persistence of True Values

(1200.1) 109:6.1 Adjusters never fail; nothing worth surviving is ever lost; every meaningful value in every will creature is certain of survival, irrespective of the survival or nonsurvival of the meaning-discovering or evaluating personality. And so it is, a mortal creature may reject survival; still the life experience is not wasted; the eternal Adjuster carries the worth-while features of such an apparent life of failure over into some other world and there bestows these surviving meanings and values upon some higher type of mortal mind, one of survival capacity. No worth-while experience ever happens in vain; no true meaning or real value ever perishes.
(1200.2) 109:6.2 As related to fusion candidates, if a Mystery Monitor is deserted by the mortal associate, if the human partner declines to pursue the ascending career, when released by natural death (or prior thereto), the Adjuster carries away everything of survival value which has evolved in the mind of that nonsurviving creature. If an Adjuster should repeatedly fail to attain fusion personality because of the nonsurvival of successive human subjects, and if this Monitor should subsequently be personalized, all the acquired experience of having indwelt and mastered all these mortal minds would become the actual possession of such a newly Personalized Adjuster, an endowment to be enjoyed and utilized throughout all future ages. A Personalized Adjuster of this order is a composite assembly of all the survival traits of all his former creature hosts.
(1200.3) 109:6.3 When Adjusters of long universe experience volunteer to indwell divine Sons on bestowal missions, they full well know that personality attainment can never be achieved through this service. But often does the Father of spirits grant personality to these volunteers and establish them as directors of their kind. These are the personalities honored with authority on Divinington. And their unique natures embody the mosaic humanity of their multiple experiences of mortal indwelling and also the spirit transcript of the human divinity of the Paradise bestowal Son of the terminal indwelling experience.
(1200.4) 109:6.4 The activities of Adjusters in your local universe are directed by the Personalized Adjuster of Michael of Nebadon, that very Monitor who guided him step by step when he lived his human life in the flesh of Joshua ben Joseph. Faithful to his trust was this extraordinary Adjuster, and wisely did this valiant Monitor direct the human nature, ever guiding the mortal mind of the Paradise Son in the choosing of the path of the Father’s perfect will. This Adjuster had previously served with Machiventa Melchizedek in the days of Abraham and had engaged in tremendous exploits both previous to this indwelling and between these bestowal experiences.
(1200.5) 109:6.5 This Adjuster did indeed triumph in Jesus’ human mind — that mind which in each of life’s recurring situations maintained a consecrated dedication to the Father’s will, saying, “Not my will, but yours, be done.” Such decisive consecration constitutes the true passport from the limitations of human nature to the finality of divine attainment.
(1200.6) 109:6.6 This same Adjuster now reflects in the inscrutable nature of his mighty personality the prebaptismal humanity of Joshua ben Joseph, the eternal and living transcript of the eternal and living values which the greatest of all Urantians created out of the humble circumstances of a commonplace life as it was lived to the complete exhaustion of the spiritual values attainable in mortal experience.
(1201.1) 109:6.7 Everything of permanent value which is intrusted to an Adjuster is assured eternal survival. In certain instances the Monitor holds these possessions for bestowal on a mortal mind of future indwelling; in others, and upon personalization, these surviving and conserved realities are held in trust for future utilization in the service of the Architects of the Master Universe.

7. Destiny of Personalized Adjusters

(1201.2) 109:7.1 We cannot state whether or not non-Adjuster Father fragments are personalizable, but you have been informed that personality is the sovereign freewill bestowal of the Universal Father. As far as we know, the Adjuster type of Father fragment attains personality only by the acquirement of personal attributes through service-ministry to a personal being. These Personalized Adjusters are at home on Divinington, where they instruct and direct their prepersonal associates.
(1201.3) 109:7.2 Personalized Thought Adjusters are the untrammeled, unassigned, and sovereign stabilizers and compensators of the far-flung universe of universes. They combine the Creator and creature experience — existential and experiential. They are conjoint time and eternity beings. They associate the prepersonal and the personal in universe administration.*
(1201.4) 109:7.3 Personalized Adjusters are the all-wise and powerful executives of the Architects of the Master Universe. They are the personal agents of the full ministry of the Universal Father — personal, prepersonal, and superpersonal. They are the personal ministers of the extraordinary, the unusual, and the unexpected throughout all the realms of the transcendental absonite spheres of the domain of God the Ultimate, even to the levels of God the Absolute.
(1201.5) 109:7.4 They are the exclusive beings of the universes who embrace within their being all the known relationships of personality; they are omnipersonal — they are before personality, they are personality, and they are after personality. They minister the personality of the Universal Father as in the eternal past, the eternal present, and the eternal future.
(1201.6) 109:7.5 Existential personality on the order of the infinite and absolute, the Father bestowed upon the Eternal Son, but he chose to reserve for his own ministry the experiential personality of the type of the Personalized Adjuster bestowed upon the existential prepersonal Adjuster; and they are thus both destined to the future eternal superpersonality of the transcendental ministry of the absonite realms of the Ultimate, the Supreme-Ultimate, even to the levels of the Ultimate-Absolute.
(1201.7) 109:7.6 Seldom are the Personalized Adjusters seen at large in the universes. Occasionally they consult with the Ancients of Days, and sometimes the Personalized Adjusters of the sevenfold Creator Sons come to the headquarters worlds of the constellations to confer with the Vorondadek rulers.
(1201.8) 109:7.7 When the planetary Vorondadek observer of Urantia — the Most High custodian who not long since assumed an emergency regency of your world — asserted his authority in the presence of the resident governor general, he began his emergency administration of Urantia with a full staff of his own choosing. He immediately assigned to all his associates and assistants their planetary duties. But he did not choose the three Personalized Adjusters who appeared in his presence the instant he assumed the regency. He did not even know they would thus appear, for they did not so manifest their divine presence at the time of a previous regency. And the Most High regent did not assign service or designate duties for these volunteer Personalized Adjusters. Nevertheless, these three omnipersonal beings were among the most active of the numerous orders of celestial beings then serving on Urantia.
(1202.1) 109:7.8 Personalized Adjusters perform a wide range of services for numerous orders of universe personalities, but we are not permitted to discuss these ministries with Adjuster-indwelt evolutionary creatures. These extraordinary human divinities are among the most remarkable personalities of the entire grand universe, and no one dares to predict what their future missions may be.
(1202.2) 109:7.9 [Presented by a Solitary Messenger of Orvonton.]


The Urantia Book

Paper 110

Relation of Adjusters to Individual Mortals

(1203.1) 110:0.1 THE endowment of imperfect beings with freedom entails inevitable tragedy, and it is the nature of the perfect ancestral Deity to universally and affectionately share these sufferings in loving companionship.
(1203.2) 110:0.2 As far as I am conversant with the affairs of a universe, I regard the love and devotion of a Thought Adjuster as the most truly divine affection in all creation. The love of the Sons in their ministry to the races is superb, but the devotion of an Adjuster to the individual is touchingly sublime, divinely Fatherlike. The Paradise Father has apparently reserved this form of personal contact with his individual creatures as an exclusive Creator prerogative. And there is nothing in all the universe of universes exactly comparable to the marvelous ministry of these impersonal entities that so fascinatingly indwell the children of the evolutionary planets.

1. Indwelling the Mortal Mind

(1203.3) 110:1.1 Adjusters should not be thought of as living in the material brains of human beings. They are not organic parts of the physical creatures of the realms. The Thought Adjuster may more properly be envisaged as indwelling the mortal mind of man rather than as existing within the confines of a single physical organ. And indirectly and unrecognized the Adjuster is constantly communicating with the human subject, especially during those sublime experiences of the worshipful contact of mind with spirit in the superconsciousness.
(1203.4) 110:1.2 I wish it were possible for me to help evolving mortals to achieve a better understanding and attain a fuller appreciation of the unselfish and superb work of the Adjusters living within them, who are so devoutly faithful to the task of fostering man’s spiritual welfare. These Monitors are efficient ministers to the higher phases of men’s minds; they are wise and experienced manipulators of the spiritual potential of the human intellect. These heavenly helpers are dedicated to the stupendous task of guiding you safely inward and upward to the celestial haven of happiness. These tireless toilers are consecrated to the future personification of the triumph of divine truth in your life everlasting. They are the watchful workers who pilot the God-conscious human mind away from the shoals of evil while expertly guiding the evolving soul of man toward the divine harbors of perfection on far-distant and eternal shores. The Adjusters are loving leaders, your safe and sure guides through the dark and uncertain mazes of your short earthly career; they are the patient teachers who so constantly urge their subjects forward in the paths of progressive perfection. They are the careful custodians of the sublime values of creature character. I wish you could love them more, co-operate with them more fully, and cherish them more affectionately.
(1204.1) 110:1.3 Although the divine indwellers are chiefly concerned with your spiritual preparation for the next stage of the never-ending existence, they are also deeply interested in your temporal welfare and in your real achievements on earth. They are delighted to contribute to your health, happiness, and true prosperity. They are not indifferent to your success in all matters of planetary advancement which are not inimical to your future life of eternal progress.
(1204.2) 110:1.4 Adjusters are interested in, and concerned with, your daily doings and the manifold details of your life just to the extent that these are influential in the determination of your significant temporal choices and vital spiritual decisions and, hence, are factors in the solution of your problem of soul survival and eternal progress. The Adjuster, while passive regarding purely temporal welfare, is divinely active concerning all the affairs of your eternal future.
(1204.3) 110:1.5 The Adjuster remains with you in all disaster and through every sickness which does not wholly destroy the mentality. But how unkind knowingly to defile or otherwise deliberately to pollute the physical body, which must serve as the earthly tabernacle of this marvelous gift from God. All physical poisons greatly retard the efforts of the Adjuster to exalt the material mind, while the mental poisons of fear, anger, envy, jealousy, suspicion, and intolerance likewise tremendously interfere with the spiritual progress of the evolving soul.
(1204.4) 110:1.6 Today you are passing through the period of the courtship of your Adjuster; and if you only prove faithful to the trust reposed in you by the divine spirit who seeks your mind and soul in eternal union, there will eventually ensue that morontia oneness, that supernal harmony, that cosmic co-ordination, that divine attunement, that celestial fusion, that never-ending blending of identity, that oneness of being which is so perfect and final that even the most experienced personalities can never segregate or recognize as separate identities the fusion partners — mortal man and divine Adjuster.

2. Adjusters and Human Will

(1204.5) 110:2.1 When Thought Adjusters indwell human minds, they bring with them the model careers, the ideal lives, as determined and foreordained by themselves and the Personalized Adjusters of Divinington, which have been certified by the Personalized Adjuster of Urantia. Thus they begin work with a definite and predetermined plan for the intellectual and spiritual development of their human subjects, but it is not incumbent upon any human being to accept this plan. You are all subjects of predestination, but it is not foreordained that you must accept this divine predestination; you are at full liberty to reject any part or all of the Thought Adjusters’ program. It is their mission to effect such mind changes and to make such spiritual adjustments as you may willingly and intelligently authorize, to the end that they may gain more influence over the personality directionization; but under no circumstances do these divine Monitors ever take advantage of you or in any way arbitrarily influence you in your choices and decisions. The Adjusters respect your sovereignty of personality; they are always subservient to your will.
(1204.6) 110:2.2 They are persistent, ingenious, and perfect in their methods of work, but they never do violence to the volitional selfhood of their hosts. No human being will ever be spiritualized by a divine Monitor against his will; survival is a gift of the Gods which must be desired by the creatures of time. In the final analysis, whatever the Adjuster has succeeded in doing for you, the records will show that the transformation has been accomplished with your co-operative consent; you will have been a willing partner with the Adjuster in the attainment of every step of the tremendous transformation of the ascension career.
(1205.1) 110:2.3 The Adjuster is not trying to control your thinking, as such, but rather to spiritualize it, to eternalize it. Neither angels nor Adjusters are devoted directly to influencing human thought; that is your exclusive personality prerogative. The Adjusters are dedicated to improving, modifying, adjusting, and co-ordinating your thinking processes; but more especially and specifically they are devoted to the work of building up spiritual counterparts of your careers, morontia transcripts of your true advancing selves, for survival purposes.
(1205.2) 110:2.4 Adjusters work in the spheres of the higher levels of the human mind, unceasingly seeking to produce morontia duplicates of every concept of the mortal intellect. There are, therefore, two realities which impinge upon, and are centered in, the human mind circuits: one, a mortal self evolved from the original plans of the Life Carriers, the other, an immortal entity from the high spheres of Divinington, an indwelling gift from God. But the mortal self is also a personal self; it has personality.
(1205.3) 110:2.5 You as a personal creature have mind and will. The Adjuster as a prepersonal creature has premind and prewill. If you so fully conform to the Adjuster’s mind that you see eye to eye, then your minds become one, and you receive the reinforcement of the Adjuster’s mind. Subsequently, if your will orders and enforces the execution of the decisions of this new or combined mind, the Adjuster’s prepersonal will attains to personality expression through your decision, and as far as that particular project is concerned, you and the Adjuster are one. Your mind has attained to divinity attunement, and the Adjuster’s will has achieved personality expression.
(1205.4) 110:2.6 To the extent that this identity is realized, you are mentally approaching the morontia order of existence. Morontia mind is a term signifying the substance and sum total of the co-operating minds of diversely material and spiritual natures. Morontia intellect, therefore, connotes a dual mind in the local universe dominated by one will. And with mortals this is a will, human in origin, which is becoming divine through man’s identification of the human mind with the mindedness of God.

3. Co-operation with the Adjuster

(1205.5) 110:3.1 Adjusters are playing the sacred and superb game of the ages; they are engaged in one of the supreme adventures of time in space. And how happy they are when your co-operation permits them to lend assistance in your short struggles of time as they continue to prosecute their larger tasks of eternity. But usually, when your Adjuster attempts to communicate with you, the message is lost in the material currents of the energy streams of human mind; only occasionally do you catch an echo, a faint and distant echo, of the divine voice.
(1205.6) 110:3.2 The success of your Adjuster in the enterprise of piloting you through the mortal life and bringing about your survival depends not so much on the theories of your beliefs as upon your decisions, determinations, and steadfast faith. All these movements of personality growth become powerful influences aiding in your advancement because they help you to co-operate with the Adjuster; they assist you in ceasing to resist. Thought Adjusters succeed or apparently fail in their terrestrial undertakings just in so far as mortals succeed or fail to co-operate with the scheme whereby they are to be advanced along the ascending path of perfection attainment. The secret of survival is wrapped up in the supreme human desire to be Godlike and in the associated willingness to do and be any and all things which are essential to the final attainment of that overmastering desire.
(1206.1) 110:3.3 When we speak of an Adjuster’s success or failure, we are speaking in terms of human survival. Adjusters never fail; they are of the divine essence, and they always emerge triumphant in each of their undertakings.
(1206.2) 110:3.4 I cannot but observe that so many of you spend so much time and thought on mere trifles of living, while you almost wholly overlook the more essential realities of everlasting import, those very accomplishments which are concerned with the development of a more harmonious working agreement between you and your Adjusters. The great goal of human existence is to attune to the divinity of the indwelling Adjuster; the great achievement of mortal life is the attainment of a true and understanding consecration to the eternal aims of the divine spirit who waits and works within your mind. But a devoted and determined effort to realize eternal destiny is wholly compatible with a lighthearted and joyous life and with a successful and honorable career on earth. Co-operation with the Thought Adjuster does not entail self-torture, mock piety, or hypocritical and ostentatious self-abasement; the ideal life is one of loving service rather than an existence of fearful apprehension.*
(1206.3) 110:3.5 Confusion, being puzzled, even sometimes discouraged and distracted, does not necessarily signify resistance to the leadings of the indwelling Adjuster. Such attitudes may sometimes connote lack of active co-operation with the divine Monitor and may, therefore, somewhat delay spiritual progress, but such intellectual emotional difficulties do not in the least interfere with the certain survival of the God-knowing soul. Ignorance alone can never prevent survival; neither can confusional doubts nor fearful uncertainty. Only conscious resistance to the Adjuster’s leading can prevent the survival of the evolving immortal soul.
(1206.4) 110:3.6 You must not regard co-operation with your Adjuster as a particularly conscious process, for it is not; but your motives and your decisions, your faithful determinations and your supreme desires, do constitute real and effective co-operation. You can consciously augment Adjuster harmony by:
(1206.5) 110:3.7 1. Choosing to respond to divine leading; sincerely basing the human life on the highest consciousness of truth, beauty, and goodness, and then co-ordinating these qualities of divinity through wisdom, worship, faith, and love.
(1206.6) 110:3.8 2. Loving God and desiring to be like him — genuine recognition of the divine fatherhood and loving worship of the heavenly Parent.
(1206.7) 110:3.9 3. Loving man and sincerely desiring to serve him — wholehearted recognition of the brotherhood of man coupled with an intelligent and wise affection for each of your fellow mortals.
(1206.8) 110:3.10 4. Joyful acceptance of cosmic citizenship — honest recognition of your progressive obligations to the Supreme Being, awareness of the interdependence of evolutionary man and evolving Deity. This is the birth of cosmic morality and the dawning realization of universal duty.

4. The Adjuster’s Work in the Mind

(1207.1) 110:4.1 Adjusters are able to receive the continuous stream of cosmic intelligence coming in over the master circuits of time and space; they are in full touch with the spirit intelligence and energy of the universes. But these mighty indwellers are unable to transmit very much of this wealth of wisdom and truth to the minds of their mortal subjects because of the lack of commonness of nature and the absence of responsive recognition.
(1207.2) 110:4.2 The Thought Adjuster is engaged in a constant effort so to spiritualize your mind as to evolve your morontia soul; but you yourself are mostly unconscious of this inner ministry. You are quite incapable of distinguishing the product of your own material intellect from that of the conjoint activities of your soul and the Adjuster.
(1207.3) 110:4.3 Certain abrupt presentations of thoughts, conclusions, and other pictures of mind are sometimes the direct or indirect work of the Adjuster; but far more often they are the sudden emergence into consciousness of ideas which have been grouping themselves together in the submerged mental levels, natural and everyday occurrences of normal and ordinary psychic function inherent in the circuits of the evolving animal mind. (In contrast with these subconscious emanations, the revelations of the Adjuster appear through the realms of the superconscious.)
(1207.4) 110:4.4 Trust all matters of mind beyond the dead level of consciousness to the custody of the Adjusters. In due time, if not in this world then on the mansion worlds, they will give good account of their stewardship, and eventually will they bring forth those meanings and values intrusted to their care and keeping. They will resurrect every worthy treasure of the mortal mind if you survive.
(1207.5) 110:4.5 There exists a vast gulf between the human and the divine, between man and God. The Urantia races are so largely electrically and chemically controlled, so highly animallike in their common behavior, so emotional in their ordinary reactions, that it becomes exceedingly difficult for the Monitors to guide and direct them. You are so devoid of courageous decisions and consecrated co-operation that your indwelling Adjusters find it next to impossible to communicate directly with the human mind. Even when they do find it possible to flash a gleam of new truth to the evolving mortal soul, this spiritual revelation often so blinds the creature as to precipitate a convulsion of fanaticism or to initiate some other intellectual upheaval which results disastrously. Many a new religion and strange “ism” has arisen from the aborted, imperfect, misunderstood, and garbled communications of the Thought Adjusters.
(1207.6) 110:4.6 For many thousands of years, so the records of Jerusem show, in each generation there have lived fewer and fewer beings who could function safely with self-acting Adjusters. This is an alarming picture, and the supervising personalities of Satania look with favor upon the proposals of some of your more immediate planetary supervisors who advocate the inauguration of measures designed to foster and conserve the higher spiritual types of the Urantia races.

5. Erroneous Concepts of Adjuster Guidance

(1207.7) 110:5.1 Do not confuse and confound the mission and influence of the Adjuster with what is commonly called conscience; they are not directly related. Conscience is a human and purely psychic reaction. It is not to be despised, but it is hardly the voice of God to the soul, which indeed the Adjuster’s would be if such a voice could be heard. Conscience, rightly, admonishes you to do right; but the Adjuster, in addition, endeavors to tell you what truly is right; that is, when and as you are able to perceive the Monitor’s leading.
(1208.1) 110:5.2 Man’s dream experiences, that disordered and disconnected parade of the un-co-ordinated sleeping mind, present adequate proof of the failure of the Adjusters to harmonize and associate the divergent factors of the mind of man. The Adjusters simply cannot, in a single lifetime, arbitrarily co-ordinate and synchronize two such unlike and diverse types of thinking as the human and the divine. When they do, as they sometimes have, such souls are translated directly to the mansion worlds without the necessity of passing through the experience of death.
(1208.2) 110:5.3 During the slumber season the Adjuster attempts to achieve only that which the will of the indwelt personality has previously fully approved by the decisions and choosings which were made during times of fully wakeful consciousness, and which have thereby become lodged in the realms of the supermind, the liaison domain of human and divine interrelationship.
(1208.3) 110:5.4 While their mortal hosts are asleep, the Adjusters try to register their creations in the higher levels of the material mind, and some of your grotesque dreams indicate their failure to make efficient contact. The absurdities of dream life not only testify to pressure of unexpressed emotions but also bear witness to the horrible distortion of the representations of the spiritual concepts presented by the Adjusters. Your own passions, urges, and other innate tendencies translate themselves into the picture and substitute their unexpressed desires for the divine messages which the indwellers are endeavoring to put into the psychic records during unconscious sleep.
(1208.4) 110:5.5 It is extremely dangerous to postulate as to the Adjuster content of the dream life. The Adjusters do work during sleep, but your ordinary dream experiences are purely physiologic and psychologic phenomena. Likewise, it is hazardous to attempt the differentiation of the Adjusters’ concept registry from the more or less continuous and conscious reception of the dictations of mortal conscience. These are problems which will have to be solved through individual discrimination and personal decision. But a human being would do better to err in rejecting an Adjuster’s expression through believing it to be a purely human experience than to blunder into exalting a reaction of the mortal mind to the sphere of divine dignity. Remember, the influence of a Thought Adjuster is for the most part, though not wholly, a superconscious experience.
(1208.5) 110:5.6 In varying degrees and increasingly as you ascend the psychic circles, sometimes directly, but more often indirectly, you do communicate with your Adjusters. But it is dangerous to entertain the idea that every new concept originating in the human mind is the dictation of the Adjuster. More often, in beings of your order, that which you accept as the Adjuster’s voice is in reality the emanation of your own intellect. This is dangerous ground, and every human being must settle these problems for himself in accordance with his natural human wisdom and superhuman insight.
(1208.6) 110:5.7 The Adjuster of the human being through whom this communication is being made enjoys such a wide scope of activity chiefly because of this human’s almost complete indifference to any outward manifestations of the Adjuster’s inner presence; it is indeed fortunate that he remains consciously quite unconcerned about the entire procedure. He holds one of the highly experienced Adjusters of his day and generation, and yet his passive reaction to, and inactive concern toward, the phenomena associated with the presence in his mind of this versatile Adjuster is pronounced by the guardian of destiny to be a rare and fortuitous reaction. And all this constitutes a favorable co-ordination of influences, favorable both to the Adjuster in the higher sphere of action and to the human partner from the standpoints of health, efficiency, and tranquillity.

6. The Seven Psychic Circles

(1209.1) 110:6.1 The sum total of personality realization on a material world is contained within the successive conquest of the seven psychic circles of mortal potentiality. Entrance upon the seventh circle marks the beginning of true human personality function. Completion of the first circle denotes the relative maturity of the mortal being. Though the traversal of the seven circles of cosmic growth does not equal fusion with the Adjuster, the mastery of these circles marks the attainment of those steps which are preliminary to Adjuster fusion.
(1209.2) 110:6.2 The Adjuster is your equal partner in the attainment of the seven circles — the achievement of comparative mortal maturity. The Adjuster ascends the circles with you from the seventh to the first but progresses to the status of supremacy and self-activity quite independent of the active co-operation of the mortal mind.
(1209.3) 110:6.3 The psychic circles are not exclusively intellectual, neither are they wholly morontial; they have to do with personality status, mind attainment, soul growth, and Adjuster attunement. The successful traversal of these levels demands the harmonious functioning of the entire personality, not merely of some one phase thereof. The growth of the parts does not equal the true maturation of the whole; the parts really grow in proportion to the expansion of the entire self — the whole self — material, intellectual, and spiritual.
(1209.4) 110:6.4 When the development of the intellectual nature proceeds faster than that of the spiritual, such a situation renders communication with the Thought Adjuster both difficult and dangerous. Likewise, overspiritual development tends to produce a fanatical and perverted interpretation of the spirit leadings of the divine indweller. Lack of spiritual capacity makes it very difficult to transmit to such a material intellect the spiritual truths resident in the higher superconsciousness. It is to the mind of perfect poise, housed in a body of clean habits, stabilized neural energies, and balanced chemical function — when the physical, mental, and spiritual powers are in triune harmony of development — that a maximum of light and truth can be imparted with a minimum of temporal danger or risk to the real welfare of such a being. By such a balanced growth does man ascend the circles of planetary progression one by one, from the seventh to the first.
(1209.5) 110:6.5 The Adjusters are always near you and of you, but rarely can they speak directly, as another being, to you. Circle by circle your intellectual decisions, moral choosings, and spiritual development add to the ability of the Adjuster to function in your mind; circle by circle you thereby ascend from the lower stages of Adjuster association and mind attunement, so that the Adjuster is increasingly enabled to register his picturizations of destiny with augmenting vividness and conviction upon the evolving consciousness of this God-seeking mind-soul.
(1210.1) 110:6.6 Every decision you make either impedes or facilitates the function of the Adjuster; likewise do these very decisions determine your advancement in the circles of human achievement. It is true that the supremacy of a decision, its crisis relationship, has a great deal to do with its circle-making influence; nevertheless, numbers of decisions, frequent repetitions, persistent repetitions, are also essential to the habit-forming certainty of such reactions.
(1210.2) 110:6.7 It is difficult precisely to define the seven levels of human progression, for the reason that these levels are personal; they are variable for each individual and are apparently determined by the growth capacity of each human being. The conquest of these levels of cosmic evolution is reflected in three ways:
(1210.3) 110:6.8 1. Adjuster attunement. The spiritizing mind nears the Adjuster presence proportional to circle attainment.
(1210.4) 110:6.9 2. Soul evolution. The emergence of the morontia soul indicates the extent and depth of circle mastery.
(1210.5) 110:6.10 3. Personality reality. The degree of selfhood reality is directly determined by circle conquest. Persons become more real as they ascend from the seventh to the first level of mortal existence.
(1210.6) 110:6.11 As the circles are traversed, the child of material evolution is growing into the mature human of immortal potentiality. The shadowy reality of the embryonic nature of a seventh circler is giving way to the clearer manifestation of the emerging morontia nature of a local universe citizen.
(1210.7) 110:6.12 While it is impossible precisely to define the seven levels, or psychic circles, of human growth, it is permissible to suggest the minimum and maximum limits of these stages of maturity realization:
(1210.8) 110:6.13 The seventh circle. This level is entered when human beings develop the powers of personal choice, individual decision, moral responsibility, and the capacity for the attainment of spiritual individuality. This signifies the united function of the seven adjutant mind-spirits under the direction of the spirit of wisdom, the encircuitment of the mortal creature in the influence of the Holy Spirit, and, on Urantia, the first functioning of the Spirit of Truth, together with the reception of a Thought Adjuster in the mortal mind. Entrance upon the seventh circle constitutes a mortal creature a truly potential citizen of the local universe.
(1210.9) 110:6.14 The third circle. The Adjuster’s work is much more effective after the human ascender attains the third circle and receives a personal seraphic guardian of destiny. While there is no apparent concert of effort between the Adjuster and the seraphic guardian, nonetheless there is to be observed an unmistakable improvement in all phases of cosmic achievement and spiritual development subsequent to the assignment of the personal seraphic attendant. When the third circle is attained, the Adjuster endeavors to morontiaize the mind of man during the remainder of the mortal life span, to make the remaining circles, and achieve the final stage of the divine-human association before natural death dissolves the unique partnership.
(1210.10) 110:6.15 The first circle. The Adjuster cannot, ordinarily, speak directly and immediately with you until you attain the first and final circle of progressive mortal achievement. This level represents the highest possible realization of mind-Adjuster relationship in the human experience prior to the liberation of the evolving morontia soul from the habiliments of the material body. Concerning mind, emotions, and cosmic insight, this achievement of the first psychic circle is the nearest possible approach of material mind and spirit Adjuster in human experience.
(1211.1) 110:6.16 Perhaps these psychic circles of mortal progression would be better denominated cosmic levels — actual meaning grasps and value realizations of progressive approach to the morontia consciousness of initial relationship of the evolutionary soul with the emerging Supreme Being. And it is this very relationship that makes it forever impossible fully to explain the significance of the cosmic circles to the material mind. These circle attainments are only relatively related to God-consciousness. A seventh or sixth circler can be almost as truly God-knowing — sonship conscious — as a second or first circler, but such lower circle beings are far less conscious of experiential relation to the Supreme Being, universe citizenship. The attainment of these cosmic circles will become a part of the ascenders’ experience on the mansion worlds if they fail of such achievement before natural death.
(1211.2) 110:6.17 The motivation of faith makes experiential the full realization of man’s sonship with God, but action, completion of decisions, is essential to the evolutionary attainment of consciousness of progressive kinship with the cosmic actuality of the Supreme Being. Faith transmutes potentials to actuals in the spiritual world, but potentials become actuals in the finite realms of the Supreme only by and through the realization of choice-experience. But choosing to do the will of God joins spiritual faith to material decisions in personality action and thus supplies a divine and spiritual fulcrum for the more effective functioning of the human and material leverage of God-hunger. Such a wise co-ordination of material and spiritual forces greatly augments both cosmic realization of the Supreme and morontia comprehension of the Paradise Deities.
(1211.3) 110:6.18 The mastery of the cosmic circles is related to the quantitative growth of the morontia soul, the comprehension of supreme meanings. But the qualitative status of this immortal soul is wholly dependent on the grasp of living faith upon the Paradise-potential fact-value that mortal man is a son of the eternal God. Therefore does a seventh circler go on to the mansion worlds to attain further quantitative realization of cosmic growth just as does a second or even a first circler.
(1211.4) 110:6.19 There is only an indirect relation between cosmic-circle attainment and actual spiritual religious experience; such attainments are reciprocal and therefore mutually beneficial. Purely spiritual development may have little to do with planetary material prosperity, but circle attainment always augments the potential of human success and mortal achievement.
(1211.5) 110:6.20 From the seventh to the third circle there occurs increased and unified action of the seven adjutant mind-spirits in the task of weaning the mortal mind from its dependence on the realities of the material life mechanisms preparatory to increased introduction to morontia levels of experience. From the third circle onward the adjutant influence progressively diminishes.
(1211.6) 110:6.21 The seven circles embrace mortal experience extending from the highest purely animal level to the lowest actual contactual morontia level of self-consciousness as a personality experience. The mastery of the first cosmic circle signalizes the attainment of premorontia mortal maturity and marks the termination of the conjoint ministry of the adjutant mind-spirits as an exclusive influence of mind action in the human personality. Beyond the first circle, mind becomes increasingly akin to the intelligence of the morontia stage of evolution, the conjoined ministry of the cosmic mind and the superadjutant endowment of the Creative Spirit of a local universe.
(1212.1) 110:6.22 The great days in the individual careers of Adjusters are: first, when the human subject breaks through into the third psychic circle, thus insuring the Monitor’s self-activity and increased range of function (provided the indweller was not already self-acting); then, when the human partner attains the first psychic circle, and they are thereby enabled to intercommunicate, at least to some degree; and last, when they are finally and eternally fused.

7. The Attainment of Immortality

(1212.2) 110:7.1 The achievement of the seven cosmic circles does not equal Adjuster fusion. There are many mortals living on Urantia who have attained their circles; but fusion depends on yet other greater and more sublime spiritual achievements, upon the attainment of a final and complete attunement of the mortal will with the will of God as it is resident in the Thought Adjuster.
(1212.3) 110:7.2 When a human being has completed the circles of cosmic achievement, and further, when the final choosing of the mortal will permits the Adjuster to complete the association of human identity with the morontial soul during evolutionary and physical life, then do such consummated liaisons of soul and Adjuster go on independently to the mansion worlds, and there is issued the mandate from Uversa which provides for the immediate fusion of the Adjuster and the morontial soul. This fusion during physical life instantly consumes the material body; the human beings who might witness such a spectacle would only observe the translating mortal disappear “in chariots of fire.”
(1212.4) 110:7.3 Most Adjusters who have translated their subjects from Urantia were highly experienced and of record as previous indwellers of numerous mortals on other spheres. Remember, Adjusters gain valuable indwelling experience on planets of the loan order; it does not follow that Adjusters only gain experience for advanced work in those mortal subjects who fail to survive.
(1212.5) 110:7.4 Subsequent to mortal fusion the Adjusters share your destiny and experience; they are you. After the fusion of the immortal morontia soul and the associated Adjuster, all of the experience and all of the values of the one eventually become the possession of the other, so that the two are actually one entity. In a certain sense, this new being is of the eternal past as well as for the eternal future. All that was once human in the surviving soul and all that is experientially divine in the Adjuster now become the actual possession of the new and ever-ascending universe personality. But on each universe level the Adjuster can endow the new creature only with those attributes which are meaningful and of value on that level. An absolute oneness with the divine Monitor, a complete exhaustion of the endowment of an Adjuster, can only be achieved in eternity subsequent to the final attainment of the Universal Father, the Father of spirits, ever the source of these divine gifts.
(1212.6) 110:7.5 When the evolving soul and the divine Adjuster are finally and eternally fused, each gains all of the experiencible qualities of the other. This co-ordinate personality possesses all of the experiential memory of survival once held by the ancestral mortal mind and then resident in the morontia soul, and in addition thereto this potential finaliter embraces all the experiential memory of the Adjuster throughout the mortal indwellings of all time. But it will require an eternity of the future for an Adjuster ever completely to endow the personality partnership with the meanings and values which the divine Monitor carries forward from the eternity of the past.
(1213.1) 110:7.6 But with the vast majority of Urantians the Adjuster must patiently await the arrival of death deliverance; must await the liberation of the emerging soul from the well-nigh complete domination of the energy patterns and chemical forces inherent in your material order of existence. The chief difficulty you experience in contacting with your Adjusters consists in this very inherent material nature. So few mortals are real thinkers; you do not spiritually develop and discipline your minds to the point of favorable liaison with the divine Adjusters. The ear of the human mind is almost deaf to the spiritual pleas which the Adjuster translates from the manifold messages of the universal broadcasts of love proceeding from the Father of mercies. The Adjuster finds it almost impossible to register these inspiring spirit leadings in an animal mind so completely dominated by the chemical and electrical forces inherent in your physical natures.
(1213.2) 110:7.7 Adjusters rejoice to make contact with the mortal mind; but they must be patient through the long years of silent sojourn during which they are unable to break through animal resistance and directly communicate with you. The higher the Thought Adjusters ascend in the scale of service, the more efficient they become. But never can they greet you, in the flesh, with the same full, sympathetic, and expressionful affection as they will when you discern them mind to mind on the mansion worlds.
(1213.3) 110:7.8 During mortal life the material body and mind separate you from your Adjuster and prevent free communication; subsequent to death, after the eternal fusion, you and the Adjuster are one — you are not distinguishable as separate beings — and thus there exists no need for communication as you would understand it.
(1213.4) 110:7.9 While the voice of the Adjuster is ever within you, most of you will hear it seldom during a lifetime. Human beings below the third and second circles of attainment rarely hear the Adjuster’s direct voice except in moments of supreme desire, in a supreme situation, and consequent upon a supreme decision.
(1213.5) 110:7.10 During the making and breaking of a contact between the mortal mind of a destiny reservist and the planetary supervisors, sometimes the indwelling Adjuster is so situated that it becomes possible to transmit a message to the mortal partner. Not long since, on Urantia, such a message was transmitted by a self-acting Adjuster to the human associate, a member of the reserve corps of destiny. This message was introduced by these words: “And now, without injury or jeopardy to the subject of my solicitous devotion and without intent to overchastise or discourage, for me, make record of this my plea to him.” Then followed a beautifully touching and appealing admonition. Among other things, the Adjuster pleaded “that he more faithfully give me his sincere co-operation, more cheerfully endure the tasks of my emplacement, more faithfully carry out the program of my arrangement, more patiently go through the trials of my selection, more persistently and cheerfully tread the path of my choosing, more humbly receive credit that may accrue as a result of my ceaseless endeavors — thus transmit my admonition to the man of my indwelling. Upon him I bestow the supreme devotion and affection of a divine spirit. And say further to my beloved subject that I will function with wisdom and power until the very end, until the last earth struggle is over; I will be true to my personality trust. And I exhort him to survival, not to disappoint me, not to deprive me of the reward of my patient and intense struggle. On the human will our achievement of personality depends. Circle by circle I have patiently ascended this human mind, and I have testimony that I am meeting the approval of the chief of my kind. Circle by circle I am passing on to judgment. I await with pleasure and without apprehension the roll call of destiny; I am prepared to submit all to the tribunals of the Ancients of Days.”
(1214.1) 110:7.11 [Presented by a Solitary Messenger of Orvonton.]


The Urantia Book

Paper 111

The Adjuster and the Soul

(1215.1) 111:0.1 THE presence of the divine Adjuster in the human mind makes it forever impossible for either science or philosophy to attain a satisfactory comprehension of the evolving soul of the human personality. The morontia soul is the child of the universe and may be really known only through cosmic insight and spiritual discovery.
(1215.2) 111:0.2 The concept of a soul and of an indwelling spirit is not new to Urantia; it has frequently appeared in the various systems of planetary beliefs. Many of the Oriental as well as some of the Occidental faiths have perceived that man is divine in heritage as well as human in inheritance. The feeling of the inner presence in addition to the external omnipresence of Deity has long formed a part of many Urantian religions. Men have long believed that there is something growing within the human nature, something vital that is destined to endure beyond the short span of temporal life.
(1215.3) 111:0.3 Before man realized that his evolving soul was fathered by a divine spirit, it was thought to reside in different physical organs — the eye, liver, kidney, heart, and later, the brain. The savage associated the soul with blood, breath, shadows and with reflections of the self in water.
(1215.4) 111:0.4 In the conception of the atman the Hindu teachers really approximated an appreciation of the nature and presence of the Adjuster, but they failed to distinguish the copresence of the evolving and potentially immortal soul. The Chinese, however, recognized two aspects of a human being, the yang and the yin, the soul and the spirit. The Egyptians and many African tribes also believed in two factors, the ka and the ba; the soul was not usually believed to be pre-existent, only the spirit.*
(1215.5) 111:0.5 The inhabitants of the Nile valley believed that each favored individual had bestowed upon him at birth, or soon thereafter, a protecting spirit which they called the ka. They taught that this guardian spirit remained with the mortal subject throughout life and passed before him into the future estate. On the walls of a temple at Luxor, where is depicted the birth of Amenhotep III, the little prince is pictured on the arm of the Nile god, and near him is another child, in appearance identical with the prince, which is a symbol of that entity which the Egyptians called the ka. This sculpture was completed in the fifteenth century before Christ.
(1215.6) 111:0.6 The ka was thought to be a superior spirit genius which desired to guide the associated mortal soul into the better paths of temporal living but more especially to influence the fortunes of the human subject in the hereafter. When an Egyptian of this period died, it was expected that his ka would be waiting for him on the other side of the Great River. At first, only kings were supposed to have kas, but presently all righteous men were believed to possess them. One Egyptian ruler, speaking of the ka within his heart, said: “I did not disregard its speech; I feared to transgress its guidance. I prospered thereby greatly; I was thus successful by reason of that which it caused me to do; I was distinguished by its guidance.” Many believed that the ka was “an oracle from God in everybody.” Many believed that they were to “spend eternity in gladness of heart in the favor of the God that is in you.”
(1216.1) 111:0.7 Every race of evolving Urantia mortals has a word equivalent to the concept of soul. Many primitive peoples believed the soul looked out upon the world through human eyes; therefore did they so cravenly fear the malevolence of the evil eye. They have long believed that “the spirit of man is the lamp of the Lord.” The Rig-Veda says: “My mind speaks to my heart.”

1. The Mind Arena of Choice

(1216.2) 111:1.1 Though the work of Adjusters is spiritual in nature, they must, perforce, do all their work upon an intellectual foundation. Mind is the human soil from which the spirit Monitor must evolve the morontia soul with the co-operation of the indwelt personality.
(1216.3) 111:1.2 There is a cosmic unity in the several mind levels of the universe of universes. Intellectual selves have their origin in the cosmic mind much as nebulae take origin in the cosmic energies of universe space. On the human (hence personal) level of intellectual selves the potential of spirit evolution becomes dominant, with the assent of the mortal mind, because of the spiritual endowments of the human personality together with the creative presence of an entity-point of absolute value in such human selves. But such a spirit dominance of the material mind is conditioned upon two experiences: This mind must have evolved up through the ministry of the seven adjutant mind-spirits, and the material (personal) self must choose to co-operate with the indwelling Adjuster in creating and fostering the morontia self, the evolutionary and potentially immortal soul.
(1216.4) 111:1.3 Material mind is the arena in which human personalities live, are self-conscious, make decisions, choose God or forsake him, eternalize or destroy themselves.
(1216.5) 111:1.4 Material evolution has provided you a life machine, your body; the Father himself has endowed you with the purest spirit reality known in the universe, your Thought Adjuster. But into your hands, subject to your own decisions, has been given mind, and it is by mind that you live or die. It is within this mind and with this mind that you make those moral decisions which enable you to achieve Adjusterlikeness, and that is Godlikeness.
(1216.6) 111:1.5 Mortal mind is a temporary intellect system loaned to human beings for use during a material lifetime, and as they use this mind, they are either accepting or rejecting the potential of eternal existence. Mind is about all you have of universe reality that is subject to your will, and the soul — the morontia self — will faithfully portray the harvest of the temporal decisions which the mortal self is making. Human consciousness rests gently upon the electrochemical mechanism below and delicately touches the spirit-morontia energy system above. Of neither of these two systems is the human being ever completely conscious in his mortal life; therefore must he work in mind, of which he is conscious. And it is not so much what mind comprehends as what mind desires to comprehend that insures survival; it is not so much what mind is like as what mind is striving to be like that constitutes spirit identification. It is not so much that man is conscious of God as that man yearns for God that results in universe ascension. What you are today is not so important as what you are becoming day by day and in eternity.
(1217.1) 111:1.6 Mind is the cosmic instrument on which the human will can play the discords of destruction, or upon which this same human will can bring forth the exquisite melodies of God identification and consequent eternal survival. The Adjuster bestowed upon man is, in the last analysis, impervious to evil and incapable of sin, but mortal mind can actually be twisted, distorted, and rendered evil and ugly by the sinful machinations of a perverse and self-seeking human will. Likewise can this mind be made noble, beautiful, true, and good — actually great — in accordance with the spirit-illuminated will of a God-knowing human being.
(1217.2) 111:1.7 Evolutionary mind is only fully stable and dependable when manifesting itself upon the two extremes of cosmic intellectuality — the wholly mechanized and the entirely spiritualized. Between the intellectual extremes of pure mechanical control and true spirit nature there intervenes that enormous group of evolving and ascending minds whose stability and tranquillity are dependent upon personality choice and spirit identification.
(1217.3) 111:1.8 But man does not passively, slavishly, surrender his will to the Adjuster. Rather does he actively, positively, and co-operatively choose to follow the Adjuster’s leading when and as such leading consciously differs from the desires and impulses of the natural mortal mind. The Adjusters manipulate but never dominate man’s mind against his will; to the Adjusters the human will is supreme. And they so regard and respect it while they strive to achieve the spiritual goals of thought adjustment and character transformation in the almost limitless arena of the evolving human intellect.
(1217.4) 111:1.9 Mind is your ship, the Adjuster is your pilot, the human will is captain. The master of the mortal vessel should have the wisdom to trust the divine pilot to guide the ascending soul into the morontia harbors of eternal survival. Only by selfishness, slothfulness, and sinfulness can the will of man reject the guidance of such a loving pilot and eventually wreck the mortal career upon the evil shoals of rejected mercy and upon the rocks of embraced sin. With your consent, this faithful pilot will safely carry you across the barriers of time and the handicaps of space to the very source of the divine mind and on beyond, even to the Paradise Father of Adjusters.

2. Nature of the Soul

(1217.5) 111:2.1 Throughout the mind functions of cosmic intelligence, the totality of mind is dominant over the parts of intellectual function. Mind, in its essence, is functional unity; therefore does mind never fail to manifest this constitutive unity, even when hampered and hindered by the unwise actions and choices of a misguided self. And this unity of mind invariably seeks for spirit co-ordination on all levels of its association with selves of will dignity and ascension prerogatives.
(1217.6) 111:2.2 The material mind of mortal man is the cosmic loom that carries the morontia fabrics on which the indwelling Thought Adjuster threads the spirit patterns of a universe character of enduring values and divine meanings — a surviving soul of ultimate destiny and unending career, a potential finaliter.
(1218.1) 111:2.3 The human personality is identified with mind and spirit held together in functional relationship by life in a material body. This functioning relationship of such mind and spirit does not result in some combination of the qualities or attributes of mind and spirit but rather in an entirely new, original, and unique universe value of potentially eternal endurance, the soul.
(1218.2) 111:2.4 There are three and not two factors in the evolutionary creation of such an immortal soul. These three antecedents of the morontia human soul are:
(1218.3) 111:2.5 1. The human mind and all cosmic influences antecedent thereto and impinging thereon.
(1218.4) 111:2.6 2. The divine spirit indwelling this human mind and all potentials inherent in such a fragment of absolute spirituality together with all associated spiritual influences and factors in human life.
(1218.5) 111:2.7 3. The relationship between material mind and divine spirit, which connotes a value and carries a meaning not found in either of the contributing factors to such an association. The reality of this unique relationship is neither material nor spiritual but morontial. It is the soul.
(1218.6) 111:2.8 The midway creatures have long denominated this evolving soul of man the mid-mind in contradistinction to the lower or material mind and the higher or cosmic mind. This mid-mind is really a morontia phenomenon since it exists in the realm between the material and the spiritual. The potential of such a morontia evolution is inherent in the two universal urges of mind: the impulse of the finite mind of the creature to know God and attain the divinity of the Creator, and the impulse of the infinite mind of the Creator to know man and attain the experience of the creature.
(1218.7) 111:2.9 This supernal transaction of evolving the immortal soul is made possible because the mortal mind is first personal and second is in contact with superanimal realities; it possesses a supermaterial endowment of cosmic ministry which insures the evolution of a moral nature capable of making moral decisions, thereby effecting a bona fide creative contact with the associated spiritual ministries and with the indwelling Thought Adjuster.
(1218.8) 111:2.10 The inevitable result of such a contactual spiritualization of the human mind is the gradual birth of a soul, the joint offspring of an adjutant mind dominated by a human will that craves to know God, working in liaison with the spiritual forces of the universe which are under the overcontrol of an actual fragment of the very God of all creation — the Mystery Monitor. And thus does the material and mortal reality of the self transcend the temporal limitations of the physical-life machine and attain a new expression and a new identification in the evolving vehicle for selfhood continuity, the morontia and immortal soul.

3. The Evolving Soul

(1218.9) 111:3.1 The mistakes of mortal mind and the errors of human conduct may markedly delay the evolution of the soul, although they cannot inhibit such a morontia phenomenon when once it has been initiated by the indwelling Adjuster with the consent of the creature will. But at any time prior to mortal death this same material and human will is empowered to rescind such a choice and to reject survival. Even after survival the ascending mortal still retains this prerogative of choosing to reject eternal life; at any time before fusion with the Adjuster the evolving and ascending creature can choose to forsake the will of the Paradise Father. Fusion with the Adjuster signalizes the fact that the ascending mortal has eternally and unreservedly chosen to do the Father’s will.
(1219.1) 111:3.2 During the life in the flesh the evolving soul is enabled to reinforce the supermaterial decisions of the mortal mind. The soul, being supermaterial, does not of itself function on the material level of human experience. Neither can this subspiritual soul, without the collaboration of some spirit of Deity, such as the Adjuster, function above the morontia level. Neither does the soul make final decisions until death or translation divorces it from material association with the mortal mind except when and as this material mind delegates such authority freely and willingly to such a morontia soul of associated function. During life the mortal will, the personality power of decision-choice, is resident in the material mind circuits; as terrestrial mortal growth proceeds, this self, with its priceless powers of choice, becomes increasingly identified with the emerging morontia-soul entity; after death and following the mansion world resurrection, the human personality is completely identified with the morontia self. The soul is thus the embryo of the future morontia vehicle of personality identity.
(1219.2) 111:3.3 This immortal soul is at first wholly morontia in nature, but it possesses such a capacity for development that it invariably ascends to the true spirit levels of fusion value with the spirits of Deity, usually with the same spirit of the Universal Father that initiated such a creative phenomenon in the creature mind.
(1219.3) 111:3.4 Both the human mind and the divine Adjuster are conscious of the presence and differential nature of the evolving soul — the Adjuster fully, the mind partially. The soul becomes increasingly conscious of both the mind and the Adjuster as associated identities, proportional to its own evolutionary growth. The soul partakes of the qualities of both the human mind and the divine spirit but persistently evolves toward augmentation of spirit control and divine dominance through the fostering of a mind function whose meanings seek to co-ordinate with true spirit value.
(1219.4) 111:3.5 The mortal career, the soul’s evolution, is not so much a probation as an education. Faith in the survival of supreme values is the core of religion; genuine religious experience consists in the union of supreme values and cosmic meanings as a realization of universal reality.
(1219.5) 111:3.6 Mind knows quantity, reality, meanings. But quality — values — is felt. That which feels is the mutual creation of mind, which knows, and the associated spirit, which reality-izes.
(1219.6) 111:3.7 In so far as man’s evolving morontia soul becomes permeated by truth, beauty, and goodness as the value-realization of God-consciousness, such a resultant being becomes indestructible. If there is no survival of eternal values in the evolving soul of man, then mortal existence is without meaning, and life itself is a tragic illusion. But it is forever true: What you begin in time you will assuredly finish in eternity — if it is worth finishing.

4. The Inner Life

(1219.7) 111:4.1 Recognition is the intellectual process of fitting the sensory impressions received from the external world into the memory patterns of the individual. Understanding connotes that these recognized sensory impressions and their associated memory patterns have become integrated or organized into a dynamic network of principles.
(1220.1) 111:4.2 Meanings are derived from a combination of recognition and understanding. Meanings are nonexistent in a wholly sensory or material world. Meanings and values are only perceived in the inner or supermaterial spheres of human experience.
(1220.2) 111:4.3 The advances of true civilization are all born in this inner world of mankind. It is only the inner life that is truly creative. Civilization can hardly progress when the majority of the youth of any generation devote their interests and energies to the materialistic pursuits of the sensory or outer world.
(1220.3) 111:4.4 The inner and the outer worlds have a different set of values. Any civilization is in jeopardy when three quarters of its youth enter materialistic professions and devote themselves to the pursuit of the sensory activities of the outer world. Civilization is in danger when youth neglect to interest themselves in ethics, sociology, eugenics, philosophy, the fine arts, religion, and cosmology.
(1220.4) 111:4.5 Only in the higher levels of the superconscious mind as it impinges upon the spirit realm of human experience can you find those higher concepts in association with effective master patterns which will contribute to the building of a better and more enduring civilization. Personality is inherently creative, but it thus functions only in the inner life of the individual.
(1220.5) 111:4.6 Snow crystals are always hexagonal in form, but no two are ever alike. Children conform to types, but no two are exactly alike, even in the case of twins. Personality follows types but is always unique.
(1220.6) 111:4.7 Happiness and joy take origin in the inner life. You cannot experience real joy all by yourself. A solitary life is fatal to happiness. Even families and nations will enjoy life more if they share it with others.
(1220.7) 111:4.8 You cannot completely control the external world — environment. It is the creativity of the inner world that is most subject to your direction because there your personality is so largely liberated from the fetters of the laws of antecedent causation. There is associated with personality a limited sovereignty of will.
(1220.8) 111:4.9 Since this inner life of man is truly creative, there rests upon each person the responsibility of choosing as to whether this creativity shall be spontaneous and wholly haphazard or controlled, directed, and constructive. How can a creative imagination produce worthy children when the stage whereon it functions is already preoccupied by prejudice, hate, fears, resentments, revenge, and bigotries?
(1220.9) 111:4.10 Ideas may take origin in the stimuli of the outer world, but ideals are born only in the creative realms of the inner world. Today the nations of the world are directed by men who have a superabundance of ideas, but they are poverty-stricken in ideals. That is the explanation of poverty, divorce, war, and racial hatreds.
(1220.10) 111:4.11 This is the problem: If freewill man is endowed with the powers of creativity in the inner man, then must we recognize that freewill creativity embraces the potential of freewill destructivity. And when creativity is turned to destructivity, you are face to face with the devastation of evil and sin — oppression, war, and destruction. Evil is a partiality of creativity which tends toward disintegration and eventual destruction. All conflict is evil in that it inhibits the creative function of the inner life — it is a species of civil war in the personality.
(1221.1) 111:4.12 Inner creativity contributes to ennoblement of character through personality integration and selfhood unification. It is forever true: The past is unchangeable; only the future can be changed by the ministry of the present creativity of the inner self.

5. The Consecration of Choice

(1221.2) 111:5.1 The doing of the will of God is nothing more or less than an exhibition of creature willingness to share the inner life with God — with the very God who has made such a creature life of inner meaning-value possible. Sharing is Godlike — divine. God shares all with the Eternal Son and the Infinite Spirit, while they, in turn, share all things with the divine Sons and spirit Daughters of the universes.
(1221.3) 111:5.2 The imitation of God is the key to perfection; the doing of his will is the secret of survival and of perfection in survival.
(1221.4) 111:5.3 Mortals live in God, and so God has willed to live in mortals. As men trust themselves to him, so has he — and first — trusted a part of himself to be with men; has consented to live in men and to indwell men subject to the human will.
(1221.5) 111:5.4 Peace in this life, survival in death, perfection in the next life, service in eternity — all these are achieved (in spirit) now when the creature personality consents — chooses — to subject the creature will to the Father’s will. And already has the Father chosen to make a fragment of himself subject to the will of the creature personality.
(1221.6) 111:5.5 Such a creature choice is not a surrender of will. It is a consecration of will, an expansion of will, a glorification of will, a perfecting of will; and such choosing raises the creature will from the level of temporal significance to that higher estate wherein the personality of the creature son communes with the personality of the spirit Father.
(1221.7) 111:5.6 This choosing of the Father’s will is the spiritual finding of the spirit Father by mortal man, even though an age must pass before the creature son may actually stand in the factual presence of God on Paradise. This choosing does not so much consist in the negation of creature will — “Not my will but yours be done” — as it consists in the creature’s positive affirmation: “It is my will that your will be done.” And if this choice is made, sooner or later will the God-choosing son find inner union (fusion) with the indwelling God fragment, while this same perfecting son will find supreme personality satisfaction in the worship communion of the personality of man and the personality of his Maker, two personalities whose creative attributes have eternally joined in self-willed mutuality of expression — the birth of another eternal partnership of the will of man and the will of God.

6. The Human Paradox

(1221.8) 111:6.1 Many of the temporal troubles of mortal man grow out of his twofold relation to the cosmos. Man is a part of nature — he exists in nature — and yet he is able to transcend nature. Man is finite, but he is indwelt by a spark of infinity. Such a dual situation not only provides the potential for evil but also engenders many social and moral situations fraught with much uncertainty and not a little anxiety.
(1222.1) 111:6.2 The courage required to effect the conquest of nature and to transcend one’s self is a courage that might succumb to the temptations of self-pride. The mortal who can transcend self might yield to the temptation to deify his own self-consciousness. The mortal dilemma consists in the double fact that man is in bondage to nature while at the same time he possesses a unique liberty — freedom of spiritual choice and action. On material levels man finds himself subservient to nature, while on spiritual levels he is triumphant over nature and over all things temporal and finite. Such a paradox is inseparable from temptation, potential evil, decisional errors, and when self becomes proud and arrogant, sin may evolve.
(1222.2) 111:6.3 The problem of sin is not self-existent in the finite world. The fact of finiteness is not evil or sinful. The finite world was made by an infinite Creator — it is the handiwork of his divine Sons — and therefore it must be good. It is the misuse, distortion, and perversion of the finite that gives origin to evil and sin.
(1222.3) 111:6.4 The spirit can dominate mind; so mind can control energy. But mind can control energy only through its own intelligent manipulation of the metamorphic potentials inherent in the mathematical level of the causes and effects of the physical domains. Creature mind does not inherently control energy; that is a Deity prerogative. But creature mind can and does manipulate energy just in so far as it has become master of the energy secrets of the physical universe.
(1222.4) 111:6.5 When man wishes to modify physical reality, be it himself or his environment, he succeeds to the extent that he has discovered the ways and means of controlling matter and directing energy. Unaided mind is impotent to influence anything material save its own physical mechanism, with which it is inescapably linked. But through the intelligent use of the body mechanism, mind can create other mechanisms, even energy relationships and living relationships, by the utilization of which this mind can increasingly control and even dominate its physical level in the universe.
(1222.5) 111:6.6 Science is the source of facts, and mind cannot operate without facts. They are the building blocks in the construction of wisdom which are cemented together by life experience. Man can find the love of God without facts, and man can discover the laws of God without love, but man can never begin to appreciate the infinite symmetry, the supernal harmony, the exquisite repleteness of the all-inclusive nature of the First Source and Center until he has found divine law and divine love and has experientially unified these in his own evolving cosmic philosophy.
(1222.6) 111:6.7 The expansion of material knowledge permits a greater intellectual appreciation of the meanings of ideas and the values of ideals. A human being can find truth in his inner experience, but he needs a clear knowledge of facts to apply his personal discovery of truth to the ruthlessly practical demands of everyday life.
(1222.7) 111:6.8 It is only natural that mortal man should be harassed by feelings of insecurity as he views himself inextricably bound to nature while he possesses spiritual powers wholly transcendent to all things temporal and finite. Only religious confidence — living faith — can sustain man amid such difficult and perplexing problems.
(1223.1) 111:6.9 Of all the dangers which beset man’s mortal nature and jeopardize his spiritual integrity, pride is the greatest. Courage is valorous, but egotism is vainglorious and suicidal. Reasonable self-confidence is not to be deplored. Man’s ability to transcend himself is the one thing which distinguishes him from the animal kingdom.
(1223.2) 111:6.10 Pride is deceitful, intoxicating, and sin-breeding whether found in an individual, a group, a race, or a nation. It is literally true, “Pride goes before a fall.”

7. The Adjuster’s Problem

(1223.3) 111:7.1 Uncertainty with security is the essence of the Paradise adventure — uncertainty in time and in mind, uncertainty as to the events of the unfolding Paradise ascent; security in spirit and in eternity, security in the unqualified trust of the creature son in the divine compassion and infinite love of the Universal Father; uncertainty as an inexperienced citizen of the universe; security as an ascending son in the universe mansions of an all-powerful, all-wise, and all-loving Father.
(1223.4) 111:7.2 May I admonish you to heed the distant echo of the Adjuster’s faithful call to your soul? The indwelling Adjuster cannot stop or even materially alter your career struggle of time; the Adjuster cannot lessen the hardships of life as you journey on through this world of toil. The divine indweller can only patiently forbear while you fight the battle of life as it is lived on your planet; but you could, if you only would — as you work and worry, as you fight and toil — permit the valiant Adjuster to fight with you and for you. You could be so comforted and inspired, so enthralled and intrigued, if you would only allow the Adjuster constantly to bring forth the pictures of the real motive, the final aim, and the eternal purpose of all this difficult, uphill struggle with the commonplace problems of your present material world.
(1223.5) 111:7.3 Why do you not aid the Adjuster in the task of showing you the spiritual counterpart of all these strenuous material efforts? Why do you not allow the Adjuster to strengthen you with the spiritual truths of cosmic power while you wrestle with the temporal difficulties of creature existence? Why do you not encourage the heavenly helper to cheer you with the clear vision of the eternal outlook of universal life as you gaze in perplexity at the problems of the passing hour? Why do you refuse to be enlightened and inspired by the universe viewpoint while you toil amidst the handicaps of time and flounder in the maze of uncertainties which beset your mortal life journey? Why not allow the Adjuster to spiritualize your thinking, even though your feet must tread the material paths of earthly endeavor?
(1223.6) 111:7.4 The higher human races of Urantia are complexly admixed; they are a blend of many races and stocks of different origin. This composite nature renders it exceedingly difficult for the Monitors to work efficiently during life and adds definitely to the problems of both the Adjuster and the guardian seraphim after death. Not long since I was present on Salvington and heard a guardian of destiny present a formal statement in extenuation of the difficulties of ministering to her mortal subject. This seraphim said:
(1223.7) 111:7.5 “Much of my difficulty was due to the unending conflict between the two natures of my subject: the urge of ambition opposed by animal indolence; the ideals of a superior people crossed by the instincts of an inferior race; the high purposes of a great mind antagonized by the urge of a primitive inheritance; the long-distance view of a far-seeing Monitor counteracted by the nearsightedness of a creature of time; the progressive plans of an ascending being modified by the desires and longings of a material nature; the flashes of universe intelligence cancelled by the chemical-energy mandates of the evolving race; the urge of angels opposed by the emotions of an animal; the training of an intellect annulled by the tendencies of instinct; the experience of the individual opposed by the accumulated propensities of the race; the aims of the best overshadowed by the drift of the worst; the flight of genius neutralized by the gravity of mediocrity; the progress of the good retarded by the inertia of the bad; the art of the beautiful besmirched by the presence of evil; the buoyancy of health neutralized by the debility of disease; the fountain of faith polluted by the poisons of fear; the spring of joy embittered by the waters of sorrow; the gladness of anticipation disillusioned by the bitterness of realization; the joys of living ever threatened by the sorrows of death. Such a life on such a planet! And yet, because of the ever-present help and urge of the Thought Adjuster, this soul did achieve a fair degree of happiness and success and has even now ascended to the judgment halls of mansonia.”
(1224.1) 111:7.6 [Presented by a Solitary Messenger of Orvonton.]

The Urantia Book

Paper 112

Personality Survival

(1225.1) 112:0.1 THE evolutionary planets are the spheres of human origin, the initial worlds of the ascending mortal career. Urantia is your starting point; here you and your divine Thought Adjuster are joined in temporary union. You have been endowed with a perfect guide; therefore, if you will sincerely run the race of time and gain the final goal of faith, the reward of the ages shall be yours; you will be eternally united with your indwelling Adjuster. Then will begin your real life, the ascending life, to which your present mortal state is but the vestibule. Then will begin your exalted and progressive mission as finaliters in the eternity which stretches out before you. And throughout all of these successive ages and stages of evolutionary growth, there is one part of you that remains absolutely unaltered, and that is personality — permanence in the presence of change.
(1225.2) 112:0.2 While it would be presumptuous to attempt the definition of personality, it may prove helpful to recount some of the things which are known about personality:
(1225.3) 112:0.3 1. Personality is that quality in reality which is bestowed by the Universal Father himself or by the Conjoint Actor, acting for the Father.
(1225.4) 112:0.4 2. It may be bestowed upon any living energy system which includes mind or spirit.
(1225.5) 112:0.5 3. It is not wholly subject to the fetters of antecedent causation. It is relatively creative or cocreative.
(1225.6) 112:0.6 4. When bestowed upon evolutionary material creatures, it causes spirit to strive for the mastery of energy-matter through the mediation of mind.
(1225.7) 112:0.7 5. Personality, while devoid of identity, can unify the identity of any living energy system.
(1225.8) 112:0.8 6. It discloses only qualitative response to the personality circuit in contradistinction to the three energies which show both qualitative and quantitative response to gravity.
(1225.9) 112:0.9 7. Personality is changeless in the presence of change.
(1225.10) 112:0.10 8. It can make a gift to God — dedication of the free will to the doing of the will of God.
(1225.11) 112:0.11 9. It is characterized by morality — awareness of relativity of relationship with other persons. It discerns conduct levels and choosingly discriminates between them.
(1225.12) 112:0.12 10. Personality is unique, absolutely unique: It is unique in time and space; it is unique in eternity and on Paradise; it is unique when bestowed — there are no duplicates; it is unique during every moment of existence; it is unique in relation to God — he is no respecter of persons, but neither does he add them together, for they are nonaddable — they are associable but nontotalable.
(1226.1) 112:0.13 11. Personality responds directly to other-personality presence.
(1226.2) 112:0.14 12. It is one thing which can be added to spirit, thus illustrating the primacy of the Father in relation to the Son. (Mind does not have to be added to spirit.)
(1226.3) 112:0.15 13. Personality may survive mortal death with identity in the surviving soul. The Adjuster and the personality are changeless; the relationship between them (in the soul) is nothing but change, continuing evolution; and if this change (growth) ceased, the soul would cease.
(1226.4) 112:0.16 14. Personality is uniquely conscious of time, and this is something other than the time perception of mind or spirit.

1. Personality and Reality

(1226.5) 112:1.1 Personality is bestowed by the Universal Father upon his creatures as a potentially eternal endowment. Such a divine gift is designed to function on numerous levels and in successive universe situations ranging from the lowly finite to the highest absonite, even to the borders of the absolute. Personality thus performs on three cosmic planes or in three universe phases:
(1226.6) 112:1.2 1. Position status. Personality functions equally efficiently in the local universe, in the superuniverse, and in the central universe.
(1226.7) 112:1.3 2. Meaning status. Personality performs effectively on the levels of the finite, the absonite, and even as impinging upon the absolute.
(1226.8) 112:1.4 3. Value status. Personality can be experientially realized in the progressive realms of the material, the morontial, and the spiritual.
(1226.9) 112:1.5 Personality has a perfected range of cosmic dimensional performance. The dimensions of finite personality are three, and they are roughly functional as follows:
(1226.10) 112:1.6 1. Length represents direction and nature of progression — movement through space and according to time — evolution.
(1226.11) 112:1.7 2. Vertical depth embraces the organismal drives and attitudes, the varying levels of self-realization and the general phenomenon of reaction to environment.*
(1226.12) 112:1.8 3. Breadth embraces the domain of co-ordination, association, and selfhood organization.
(1226.13) 112:1.9 The type of personality bestowed upon Urantia mortals has a potentiality of seven dimensions of self-expression or person-realization. These dimensional phenomena are realizable as three on the finite level, three on the absonite level, and one on the absolute level. On subabsolute levels this seventh or totality dimension is experiencible as the fact of personality. This supreme dimension is an associable absolute and, while not infinite, is dimensionally potential for subinfinite penetration of the absolute.
(1226.14) 112:1.10 The finite dimensions of personality have to do with cosmic length, depth, and breadth. Length denotes meaning; depth signifies value; breadth embraces insight — the capacity to experience unchallengeable consciousness of cosmic reality.
(1227.1) 112:1.11 On the morontia level all of these finite dimensions of the material level are greatly enhanced, and certain new dimensional values are realizable. All these enlarged dimensional experiences of the morontia level are marvelously articulated with the supreme or personality dimension through the influence of mota and also because of the contribution of morontia mathematics.
(1227.2) 112:1.12 Much trouble experienced by mortals in their study of human personality could be avoided if the finite creature would remember that dimensional levels and spiritual levels are not co-ordinated in experiential personality realization.
(1227.3) 112:1.13 Life is really a process which takes place between the organism (selfhood) and its environment. The personality imparts value of identity and meanings of continuity to this organismal-environmental association. Thus it will be recognized that the phenomenon of stimulus-response is not a mere mechanical process since the personality functions as a factor in the total situation. It is ever true that mechanisms are innately passive; organisms, inherently active.
(1227.4) 112:1.14 Physical life is a process taking place not so much within the organism as between the organism and the environment. And every such process tends to create and establish organismal patterns of reaction to such an environment. And all such directive patterns are highly influential in goal choosing.
(1227.5) 112:1.15 It is through the mediation of mind that the self and the environment establish meaningful contact. The ability and willingness of the organism to make such significant contacts with environment (response to a drive) represents the attitude of the whole personality.
(1227.6) 112:1.16 Personality cannot very well perform in isolation. Man is innately a social creature; he is dominated by the craving of belongingness. It is literally true, “No man lives unto himself.”
(1227.7) 112:1.17 But the concept of the personality as the meaning of the whole of the living and functioning creature means much more than the integration of relationships; it signifies the unification of all factors of reality as well as co-ordination of relationships. Relationships exist between two objects, but three or more objects eventuate a system, and such a system is much more than just an enlarged or complex relationship. This distinction is vital, for in a cosmic system the individual members are not connected with each other except in relation to the whole and through the individuality of the whole.
(1227.8) 112:1.18 In the human organism the summation of its parts constitutes selfhood — individuality — but such a process has nothing whatever to do with personality, which is the unifier of all these factors as related to cosmic realities.
(1227.9) 112:1.19 In aggregations parts are added; in systems parts are arranged. Systems are significant because of organization — positional values. In a good system all factors are in cosmic position. In a bad system something is either missing or displaced — deranged. In the human system it is the personality which unifies all activities and in turn imparts the qualities of identity and creativity.

2. The Self

(1227.10) 112:2.1 It would be helpful in the study of selfhood to remember:
(1227.11) 112:2.2 1. That physical systems are subordinate.
(1227.12) 112:2.3 2. That intellectual systems are co-ordinate.
(1227.13) 112:2.4 3. That personality is superordinate.
(1227.14) 112:2.5 4. That the indwelling spiritual force is potentially directive.
(1228.1) 112:2.6 In all concepts of selfhood it should be recognized that the fact of life comes first, its evaluation or interpretation later. The human child first lives and subsequently thinks about his living. In the cosmic economy insight precedes foresight.
(1228.2) 112:2.7 The universe fact of God’s becoming man has forever changed all meanings and altered all values of human personality. In the true meaning of the word, love connotes mutual regard of whole personalities, whether human or divine or human and divine. Parts of the self may function in numerous ways — thinking, feeling, wishing — but only the co-ordinated attributes of the whole personality are focused in intelligent action; and all of these powers are associated with the spiritual endowment of the mortal mind when a human being sincerely and unselfishly loves another being, human or divine.
(1228.3) 112:2.8 All mortal concepts of reality are based on the assumption of the actuality of human personality; all concepts of superhuman realities are based on the experience of the human personality with and in the cosmic realities of certain associated spiritual entities and divine personalities. Everything nonspiritual in human experience, excepting personality, is a means to an end. Every true relationship of mortal man with other persons — human or divine — is an end in itself. And such fellowship with the personality of Deity is the eternal goal of universe ascension.
(1228.4) 112:2.9 The possession of personality identifies man as a spiritual being since the unity of selfhood and the self-consciousness of personality are endowments of the supermaterial world. The very fact that a mortal materialist can deny the existence of supermaterial realities in and of itself demonstrates the presence, and indicates the working, of spirit synthesis and cosmic consciousness in his human mind.
(1228.5) 112:2.10 There exists a great cosmic gulf between matter and thought, and this gulf is immeasurably greater between material mind and spiritual love. Consciousness, much less self-consciousness, cannot be explained by any theory of mechanistic electronic association or materialistic energy phenomena.
(1228.6) 112:2.11 As mind pursues reality to its ultimate analysis, matter vanishes to the material senses but may still remain real to mind. When spiritual insight pursues that reality which remains after the disappearance of matter and pursues it to an ultimate analysis, it vanishes to mind, but the insight of spirit can still perceive cosmic realities and supreme values of a spiritual nature. Accordingly does science give way to philosophy, while philosophy must surrender to the conclusions inherent in genuine spiritual experience. Thinking surrenders to wisdom, and wisdom is lost in enlightened and reflective worship.
(1228.7) 112:2.12 In science the human self observes the material world; philosophy is the observation of this observation of the material world; religion, true spiritual experience, is the experiential realization of the cosmic reality of the observation of the observation of all this relative synthesis of the energy materials of time and space. To build a philosophy of the universe on an exclusive materialism is to ignore the fact that all things material are initially conceived as real in the experience of human consciousness. The observer cannot be the thing observed; evaluation demands some degree of transcendence of the thing which is evaluated.
(1228.8) 112:2.13 In time, thinking leads to wisdom and wisdom leads to worship; in eternity, worship leads to wisdom, and wisdom eventuates in the finality of thought.
(1229.1) 112:2.14 The possibility of the unification of the evolving self is inherent in the qualities of its constitutive factors: the basic energies, the master tissues, the fundamental chemical overcontrol, the supreme ideas, the supreme motives, the supreme goals, and the divine spirit of Paradise bestowal — the secret of the self-consciousness of man’s spiritual nature.
(1229.2) 112:2.15 The purpose of cosmic evolution is to achieve unity of personality through increasing spirit dominance, volitional response to the teaching and leading of the Thought Adjuster. Personality, both human and superhuman, is characterized by an inherent cosmic quality which may be called “the evolution of dominance,” the expansion of the control of both itself and its environment.
(1229.3) 112:2.16 An ascending onetime human personality passes through two great phases of increasing volitional dominance over the self and in the universe:
(1229.4) 112:2.17 1. The prefinaliter or God-seeking experience of augmenting the self-realization through a technique of identity expansion and actualization together with cosmic problem solving and consequent universe mastery.
(1229.5) 112:2.18 2. The postfinaliter or God-revealing experience of the creative expansion of self-realization through revealing the Supreme Being of experience to the God-seeking intelligences who have not yet attained the divine levels of Godlikeness.
(1229.6) 112:2.19 Descending personalities attain analogous experiences through their various universe adventures as they seek for enlarged capacity for ascertaining and executing the divine wills of the Supreme, Ultimate, and Absolute Deities.
(1229.7) 112:2.20 The material self, the ego-entity of human identity, is dependent during the physical life on the continuing function of the material life vehicle, on the continued existence of the unbalanced equilibrium of energies and intellect which, on Urantia, has been given the name life. But selfhood of survival value, selfhood that can transcend the experience of death, is only evolved by establishing a potential transfer of the seat of the identity of the evolving personality from the transient life vehicle — the material body — to the more enduring and immortal nature of the morontia soul and on beyond to those levels whereon the soul becomes infused with, and eventually attains the status of, spirit reality. This actual transfer from material association to morontia identification is effected by the sincerity, persistence, and steadfastness of the God-seeking decisions of the human creature.

3. The Phenomenon of Death

(1229.8) 112:3.1 Urantians generally recognize only one kind of death, the physical cessation of life energies; but concerning personality survival there are really three kinds:
(1229.9) 112:3.2 1. Spiritual (soul) death. If and when mortal man has finally rejected survival, when he has been pronounced spiritually insolvent, morontially bankrupt, in the conjoint opinion of the Adjuster and the surviving seraphim, when such co-ordinate advice has been recorded on Uversa, and after the Censors and their reflective associates have verified these findings, thereupon do the rulers of Orvonton order the immediate release of the indwelling Monitor. But this release of the Adjuster in no way affects the duties of the personal or group seraphim concerned with that Adjuster-abandoned individual. This kind of death is final in its significance irrespective of the temporary continuation of the living energies of the physical and mind mechanisms. From the cosmic standpoint the mortal is already dead; the continuing life merely indicates the persistence of the material momentum of cosmic energies.
(1230.1) 112:3.3 2. Intellectual (mind) death. When the vital circuits of higher adjutant ministry are disrupted through the aberrations of intellect or because of the partial destruction of the mechanism of the brain, and if these conditions pass a certain critical point of irreparability, the indwelling Adjuster is immediately released to depart for Divinington. On the universe records a mortal personality is considered to have met with death whenever the essential mind circuits of human will-action have been destroyed. And again, this is death, irrespective of the continuing function of the living mechanism of the physical body. The body minus the volitional mind is no longer human, but according to the prior choosing of the human will, the soul of such an individual may survive.
(1230.2) 112:3.4 3. Physical (body and mind) death. When death overtakes a human being, the Adjuster remains in the citadel of the mind until it ceases to function as an intelligent mechanism, about the time that the measurable brain energies cease their rhythmic vital pulsations. Following this dissolution the Adjuster takes leave of the vanishing mind, just as unceremoniously as entry was made years before, and proceeds to Divinington by way of Uversa.
(1230.3) 112:3.5 After death the material body returns to the elemental world from which it was derived, but two nonmaterial factors of surviving personality persist: The pre-existent Thought Adjuster, with the memory transcription of the mortal career, proceeds to Divinington; and there also remains, in the custody of the destiny guardian, the immortal morontia soul of the deceased human. These phases and forms of soul, these once kinetic but now static formulas of identity, are essential to repersonalization on the morontia worlds; and it is the reunion of the Adjuster and the soul that reassembles the surviving personality, that reconsciousizes you at the time of the morontia awakening.
(1230.4) 112:3.6 For those who do not have personal seraphic guardians, the group custodians faithfully and efficiently perform the same service of identity safekeeping and personality resurrection. The seraphim are indispensable to the reassembly of personality.
(1230.5) 112:3.7 Upon death the Thought Adjuster temporarily loses personality, but not identity; the human subject temporarily loses identity, but not personality; on the mansion worlds both reunite in eternal manifestation. Never does a departed Thought Adjuster return to earth as the being of former indwelling; never is personality manifested without the human will; and never does a dis-Adjustered human being after death manifest active identity or in any manner establish communication with the living beings of earth. Such dis-Adjustered souls are wholly and absolutely unconscious during the long or short sleep of death. There can be no exhibition of any sort of personality or ability to engage in communications with other personalities until after completion of survival. Those who go to the mansion worlds are not permitted to send messages back to their loved ones. It is the policy throughout the universes to forbid such communication during the period of a current dispensation.

4. Adjusters After Death

(1231.1) 112:4.1 When death of a material, intellectual, or spiritual nature occurs, the Adjuster bids farewell to the mortal host and departs for Divinington. From the headquarters of the local universe and the superuniverse a reflective contact is made with the supervisors of both governments, and the Monitor is registered out by the same number that recorded entry into the domains of time.
(1231.2) 112:4.2 In some way not fully understood, the Universal Censors are able to gain possession of an epitome of the human life as it is embodied in the Adjuster’s duplicate transcription of the spiritual values and morontia meanings of the indwelt mind. The Censors are able to appropriate the Adjuster’s version of the deceased human’s survival character and spiritual qualities, and all this data, together with the seraphic records, is available for presentation at the time of the adjudication of the individual concerned. This information is also used to confirm those superuniverse mandates which make it possible for certain ascenders immediately to begin their morontia careers, upon mortal dissolution to proceed to the mansion worlds ahead of the formal termination of a planetary dispensation.
(1231.3) 112:4.3 Subsequent to physical death, except in individuals translated from among the living, the released Adjuster goes immediately to the home sphere of Divinington. The details of what transpires on that world during the time of awaiting the factual reappearance of the surviving mortal depend chiefly on whether the human being ascends to the mansion worlds in his own individual right or awaits a dispensational summoning of the sleeping survivors of a planetary age.
(1231.4) 112:4.4 If the mortal associate belongs to a group that will be repersonalized at the end of a dispensation, the Adjuster will not immediately return to the mansion world of the former system of service but will, according to choice, enter upon one of the following temporary assignments:
(1231.5) 112:4.5 1. Be mustered into the ranks of vanished Monitors for undisclosed service.
(1231.6) 112:4.6 2. Be assigned for a period to the observation of the Paradise regime.
(1231.7) 112:4.7 3. Be enrolled in one of the many training schools of Divinington.
(1231.8) 112:4.8 4. Be stationed for a time as a student observer on one of the other six sacred spheres which constitute the Father’s circuit of Paradise worlds.
(1231.9) 112:4.9 5. Be assigned to the messenger service of the Personalized Adjusters.
(1231.10) 112:4.10 6. Become an associate instructor in the Divinington schools devoted to the training of Monitors belonging to the virgin group.
(1231.11) 112:4.11 7. Be assigned to select a group of possible worlds on which to serve in the event that there is reasonable cause for believing that the human partner may have rejected survival.
(1231.12) 112:4.12 If, when death overtakes you, you have attained the third circle or a higher realm and therefore have had assigned to you a personal guardian of destiny, and if the final transcript of the summary of survival character submitted by the Adjuster is unconditionally certified by the destiny guardian — if both seraphim and Adjuster essentially agree in every item of their life records and recommendations — if the Universal Censors and their reflective associates on Uversa confirm this data and do so without equivocation or reservation, in that event the Ancients of Days flash forth the mandate of advanced standing over the communication circuits to Salvington, and, thus released, the tribunals of the Sovereign of Nebadon will decree the immediate passage of the surviving soul to the resurrection halls of the mansion worlds.
(1232.1) 112:4.13 If the human individual survives without delay, the Adjuster, so I am instructed, registers at Divinington, proceeds to the Paradise presence of the Universal Father, returns immediately and is embraced by the Personalized Adjusters of the superuniverse and local universe of assignment, receives the recognition of the chief Personalized Monitor of Divinington, and then, at once, passes into the “realization of identity transition,” being summoned therefrom on the third period and on the mansion world in the actual personality form made ready for the reception of the surviving soul of the earth mortal as that form has been projected by the guardian of destiny.

5. Survival of the Human Self

(1232.2) 112:5.1 Selfhood is a cosmic reality whether material, morontial, or spiritual. The actuality of the personal is the bestowal of the Universal Father acting in and of himself or through his manifold universe agencies. To say that a being is personal is to recognize the relative individuation of such a being within the cosmic organism. The living cosmos is an all but infinitely integrated aggregation of real units, all of which are relatively subject to the destiny of the whole. But those that are personal have been endowed with the actual choice of destiny acceptance or of destiny rejection.
(1232.3) 112:5.2 That which comes from the Father is like the Father eternal, and this is just as true of personality, which God gives by his own freewill choice, as it is of the divine Thought Adjuster, an actual fragment of God. Man’s personality is eternal but with regard to identity a conditioned eternal reality. Having appeared in response to the Father’s will, personality will attain Deity destiny, but man must choose whether or not he will be present at the attainment of such destiny. In default of such choice, personality attains experiential Deity directly, becoming a part of the Supreme Being. The cycle is foreordained, but man’s participation therein is optional, personal, and experiential.
(1232.4) 112:5.3 Mortal identity is a transient time-life condition in the universe; it is real only in so far as the personality elects to become a continuing universe phenomenon. This is the essential difference between man and an energy system: The energy system must continue, it has no choice; but man has everything to do with determining his own destiny. The Adjuster is truly the path to Paradise, but man himself must pursue that path by his own deciding, his freewill choosing.
(1232.5) 112:5.4 Human beings possess identity only in the material sense. Such qualities of the self are expressed by the material mind as it functions in the energy system of the intellect. When it is said that man has identity, it is recognized that he is in possession of a mind circuit which has been placed in subordination to the acts and choosing of the will of the human personality. But this is a material and purely temporary manifestation, just as the human embryo is a transient parasitic stage of human life. Human beings, from a cosmic perspective, are born, live, and die in a relative instant of time; they are not enduring. But mortal personality, through its own choosing, possesses the power of transferring its seat of identity from the passing material-intellect system to the higher morontia-soul system which, in association with the Thought Adjuster, is created as a new vehicle for personality manifestation.
(1233.1) 112:5.5 And it is this very power of choice, the universe insignia of freewill creaturehood, that constitutes man’s greatest opportunity and his supreme cosmic responsibility. Upon the integrity of the human volition depends the eternal destiny of the future finaliter; upon the sincerity of the mortal free will the divine Adjuster depends for eternal personality; upon the faithfulness of mortal choice the Universal Father depends for the realization of a new ascending son; upon the steadfastness and wisdom of decision-actions the Supreme Being depends for the actuality of experiential evolution.
(1233.2) 112:5.6 Though the cosmic circles of personality growth must eventually be attained, if, through no fault of your own, the accidents of time and the handicaps of material existence prevent your mastering these levels on your native planet, if your intentions and desires are of survival value, there are issued the decrees of probation extension. You will be afforded additional time in which to prove yourself.
(1233.3) 112:5.7 If ever there is doubt as to the advisability of advancing a human identity to the mansion worlds, the universe governments invariably rule in the personal interests of that individual; they unhesitatingly advance such a soul to the status of a transitional being, while they continue their observations of the emerging morontia intent and spiritual purpose. Thus divine justice is certain of achievement, and divine mercy is accorded further opportunity for extending its ministry.
(1233.4) 112:5.8 The governments of Orvonton and Nebadon do not claim absolute perfection for the detail working of the universal plan of mortal repersonalization, but they do claim to, and actually do, manifest patience, tolerance, understanding, and merciful sympathy. We had rather assume the risk of a system rebellion than to court the hazard of depriving one struggling mortal from any evolutionary world of the eternal joy of pursuing the ascending career.
(1233.5) 112:5.9 This does not mean that human beings are to enjoy a second opportunity in the face of the rejection of a first, not at all. But it does signify that all will creatures are to experience one true opportunity to make one undoubted, self-conscious, and final choice. The sovereign Judges of the universes will not deprive any being of personality status who has not finally and fully made the eternal choice; the soul of man must and will be given full and ample opportunity to reveal its true intent and real purpose.
(1233.6) 112:5.10 When the more spiritually and cosmically advanced mortals die, they proceed immediately to the mansion worlds; in general, this provision operates with those who have had assigned to them personal seraphic guardians. Other mortals may be detained until such time as the adjudication of their affairs has been completed, after which they may proceed to the mansion worlds, or they may be assigned to the ranks of the sleeping survivors who will be repersonalized en masse at the end of the current planetary dispensation.
(1233.7) 112:5.11 There are two difficulties that hamper my efforts to explain just what happens to you in death, the surviving you which is distinct from the departing Adjuster. One of these consists in the impossibility of conveying to your level of comprehension an adequate description of a transaction on the borderland of the physical and morontia realms. The other is brought about by the restrictions placed upon my commission as a revelator of truth by the celestial governing authorities of Urantia. There are many interesting details which might be presented, but I withhold them upon the advice of your immediate planetary supervisors. But within the limits of my permission I can say this much:
(1234.1) 112:5.12 There is something real, something of human evolution, something additional to the Mystery Monitor, which survives death. This newly appearing entity is the soul, and it survives the death of both your physical body and your material mind. This entity is the conjoint child of the combined life and efforts of the human you in liaison with the divine you, the Adjuster. This child of human and divine parentage constitutes the surviving element of terrestrial origin; it is the morontia self, the immortal soul.
(1234.2) 112:5.13 This child of persisting meaning and surviving value is wholly unconscious during the period from death to repersonalization and is in the keeping of the seraphic destiny guardian throughout this season of waiting. You will not function as a conscious being, following death, until you attain the new consciousness of morontia on the mansion worlds of Satania.
(1234.3) 112:5.14 At death the functional identity associated with the human personality is disrupted through the cessation of vital motion. Human personality, while transcending its constituent parts, is dependent on them for functional identity. The stoppage of life destroys the physical brain patterns for mind endowment, and the disruption of mind terminates mortal consciousness. The consciousness of that creature cannot subsequently reappear until a cosmic situation has been arranged which will permit the same human personality again to function in relationship with living energy.
(1234.4) 112:5.15 During the transit of surviving mortals from the world of origin to the mansion worlds, whether they experience personality reassembly on the third period or ascend at the time of a group resurrection, the record of personality constitution is faithfully preserved by the archangels on their worlds of special activities. These beings are not the custodians of personality (as the guardian seraphim are of the soul), but it is nonetheless true that every identifiable factor of personality is effectually safeguarded in the custody of these dependable trustees of mortal survival. As to the exact whereabouts of mortal personality during the time intervening between death and survival, we do not know.
(1234.5) 112:5.16 The situation which makes repersonalization possible is brought about in the resurrection halls of the morontia receiving planets of a local universe. Here in these life-assembly chambers the supervising authorities provide that relationship of universe energy — morontial, mindal, and spiritual — which makes possible the reconsciousizing of the sleeping survivor. The reassembly of the constituent parts of a onetime material personality involves:
(1234.6) 112:5.17 1. The fabrication of a suitable form, a morontia energy pattern, in which the new survivor can make contact with nonspiritual reality, and within which the morontia variant of the cosmic mind can be encircuited.
(1234.7) 112:5.18 2. The return of the Adjuster to the waiting morontia creature. The Adjuster is the eternal custodian of your ascending identity; your Monitor is the absolute assurance that you yourself and not another will occupy the morontia form created for your personality awakening. And the Adjuster will be present at your personality reassembly to take up once more the role of Paradise guide to your surviving self.
(1235.1) 112:5.19 3. When these prerequisites of repersonalization have been assembled, the seraphic custodian of the potentialities of the slumbering immortal soul, with the assistance of numerous cosmic personalities, bestows this morontia entity upon and in the awaiting morontia mind-body form while committing this evolutionary child of the Supreme to eternal association with the waiting Adjuster. And this completes the repersonalization, reassembly of memory, insight, and consciousness — identity.
(1235.2) 112:5.20 The fact of repersonalization consists in the seizure of the encircuited morontia phase of the newly segregated cosmic mind by the awakening human self. The phenomenon of personality is dependent on the persistence of the identity of selfhood reaction to universe environment; and this can only be effected through the medium of mind. Selfhood persists in spite of a continuous change in all the factor components of self; in the physical life the change is gradual; at death and upon repersonalization the change is sudden. The true reality of all selfhood (personality) is able to function responsively to universe conditions by virtue of the unceasing changing of its constituent parts; stagnation terminates in inevitable death. Human life is an endless change of the factors of life unified by the stability of the unchanging personality.
(1235.3) 112:5.21 And when you thus awaken on the mansion worlds of Jerusem, you will be so changed, the spiritual transformation will be so great that, were it not for your Thought Adjuster and the destiny guardian, who so fully connect up your new life in the new worlds with your old life in the first world, you would at first have difficulty in connecting the new morontia consciousness with the reviving memory of your previous identity. Notwithstanding the continuity of personal selfhood, much of the mortal life would at first seem to be a vague and hazy dream. But time will clarify many mortal associations.
(1235.4) 112:5.22 The Thought Adjuster will recall and rehearse for you only those memories and experiences which are a part of, and essential to, your universe career. If the Adjuster has been a partner in the evolution of aught in the human mind, then will these worth-while experiences survive in the eternal consciousness of the Adjuster. But much of your past life and its memories, having neither spiritual meaning nor morontia value, will perish with the material brain; much of material experience will pass away as onetime scaffolding which, having bridged you over to the morontia level, no longer serves a purpose in the universe. But personality and the relationships between personalities are never scaffolding; mortal memory of personality relationships has cosmic value and will persist. On the mansion worlds you will know and be known, and more, you will remember, and be remembered by, your onetime associates in the short but intriguing life on Urantia.

6. The Morontia Self

(1235.5) 112:6.1 Just as a butterfly emerges from the caterpillar stage, so will the true personalities of human beings emerge on the mansion worlds, for the first time revealed apart from their onetime enshroudment in the material flesh. The morontia career in the local universe has to do with the continued elevation of the personality mechanism from the beginning morontia level of soul existence up to the final morontia level of progressive spirituality.
(1235.6) 112:6.2 It is difficult to instruct you regarding your morontia personality forms for the local universe career. You will be endowed with morontia patterns of personality manifestability, and these are investments which, in the last analysis, are beyond your comprehension. Such forms, while entirely real, are not energy patterns of the material order which you now understand. They do, however, serve the same purpose on the local universe worlds as do your material bodies on the planets of human nativity.
(1236.1) 112:6.3 To a certain extent, the appearance of the material body-form is responsive to the character of the personality identity; the physical body does, to a limited degree, reflect something of the inherent nature of the personality. Still more so does the morontia form. In the physical life, mortals may be outwardly beautiful though inwardly unlovely; in the morontia life, and increasingly on its higher levels, the personality form will vary directly in accordance with the nature of the inner person. On the spiritual level, outward form and inner nature begin to approximate complete identification, which grows more and more perfect on higher and higher spirit levels.
(1236.2) 112:6.4 In the morontia estate the ascending mortal is endowed with the Nebadon modification of the cosmic-mind endowment of the Master Spirit of Orvonton. The mortal intellect, as such, has perished, has ceased to exist as a focalized universe entity apart from the undifferentiated mind circuits of the Creative Spirit. But the meanings and values of the mortal mind have not perished. Certain phases of mind are continued in the surviving soul; certain experiential values of the former human mind are held by the Adjuster; and there persist in the local universe the records of the human life as it was lived in the flesh, together with certain living registrations in the numerous beings who are concerned with the final evaluation of the ascending mortal, beings extending in range from seraphim to Universal Censors and probably on beyond to the Supreme.
(1236.3) 112:6.5 Creature volition cannot exist without mind, but it does persist in spite of the loss of the material intellect. During the times immediately following survival, the ascending personality is in great measure guided by the character patterns inherited from the human life and by the newly appearing action of morontia mota. And these guides to mansonia conduct function acceptably in the early stages of the morontia life and prior to the emergence of morontia will as a full-fledged volitional expression of the ascending personality.
(1236.4) 112:6.6 There are no influences in the local universe career comparable to the seven adjutant mind-spirits of human existence. The morontia mind must evolve by direct contact with cosmic mind, as this cosmic mind has been modified and translated by the creative source of local universe intellect — the Divine Minister.
(1236.5) 112:6.7 Mortal mind, prior to death, is self-consciously independent of the Adjuster presence; adjutant mind needs only the associated material-energy pattern to enable it to operate. But the morontia soul, being superadjutant, does not retain self-consciousness without the Adjuster when deprived of the material-mind mechanism. This evolving soul does, however, possess a continuing character derived from the decisions of its former associated adjutant mind, and this character becomes active memory when the patterns thereof are energized by the returning Adjuster.
(1236.6) 112:6.8 The persistence of memory is proof of the retention of the identity of original selfhood; it is essential to complete self-consciousness of personality continuity and expansion. Those mortals who ascend without Adjusters are dependent on the instruction of seraphic associates for the reconstruction of human memory; otherwise the morontia souls of the Spirit-fused mortals are not limited. The pattern of memory persists in the soul, but this pattern requires the presence of the former Adjuster to become immediately self-realizable as continuing memory. Without the Adjuster, it requires considerable time for the mortal survivor to re-explore and relearn, to recapture, the memory consciousness of the meanings and values of a former existence.
(1237.1) 112:6.9 The soul of survival value faithfully reflects both the qualitative and the quantitative actions and motivations of the material intellect, the former seat of the identity of selfhood. In the choosing of truth, beauty, and goodness, the mortal mind enters upon its premorontia universe career under the tutelage of the seven adjutant mind-spirits unified under the direction of the spirit of wisdom. Subsequently, upon the completion of the seven circles of premorontia attainment, the superimposition of the endowment of morontia mind upon adjutant mind initiates the prespiritual or morontia career of local universe progression.
(1237.2) 112:6.10 When a creature leaves his native planet, he leaves the adjutant ministry behind and becomes solely dependent on morontia intellect. When an ascender leaves the local universe, he has attained the spiritual level of existence, having passed beyond the morontia level. This newly appearing spirit entity then becomes attuned to the direct ministry of the cosmic mind of Orvonton.

7. Adjuster Fusion

(1237.3) 112:7.1 Thought Adjuster fusion imparts eternal actualities to personality which were previously only potential. Among these new endowments may be mentioned: fixation of divinity quality, past-eternity experience and memory, immortality, and a phase of qualified potential absoluteness.
(1237.4) 112:7.2 When your earthly course in temporary form has been run, you are to awaken on the shores of a better world, and eventually you will be united with your faithful Adjuster in an eternal embrace. And this fusion constitutes the mystery of making God and man one, the mystery of finite creature evolution, but it is eternally true. Fusion is the secret of the sacred sphere of Ascendington, and no creature, save those who have experienced fusion with the spirit of Deity, can comprehend the true meaning of the actual values which are conjoined when the identity of a creature of time becomes eternally one with the spirit of Paradise Deity.
(1237.5) 112:7.3 Fusion with the Adjuster is usually effected while the ascender is resident within his local system. It may occur on the planet of nativity as a transcendence of natural death; it may take place on any one of the mansion worlds or on the headquarters of the system; it may even be delayed until the time of the constellation sojourn; or, in special instances, it may not be consummated until the ascender is on the local universe capital.
(1237.6) 112:7.4 When fusion with the Adjuster has been effected, there can be no future danger to the eternal career of such a personality. Celestial beings are tested throughout a long experience, but mortals pass through a relatively short and intensive testing on the evolutionary and morontia worlds.
(1237.7) 112:7.5 Fusion with the Adjuster never occurs until the mandates of the superuniverse have pronounced that the human nature has made a final and irrevocable choice for the eternal career. This is the at-onement authorization, which, when issued, constitutes the clearance authority for the fused personality eventually to leave the confines of the local universe to proceed sometime to the headquarters of the superuniverse, from which point the pilgrim of time will, in the distant future, enseconaphim for the long flight to the central universe of Havona and the Deity adventure.
(1238.1) 112:7.6 On the evolutionary worlds, selfhood is material; it is a thing in the universe and as such is subject to the laws of material existence. It is a fact in time and is responsive to the vicissitudes thereof. Survival decisions must here be formulated. In the morontia state the self has become a new and more enduring universe reality, and its continuing growth is predicated on its increasing attunement to the mind and spirit circuits of the universes. Survival decisions are now being confirmed. When the self attains the spiritual level, it has become a secure value in the universe, and this new value is predicated upon the fact that survival decisions have been made, which fact has been witnessed by eternal fusion with the Thought Adjuster. And having achieved the status of a true universe value, the creature becomes liberated in potential for the seeking of the highest universe value — God.
(1238.2) 112:7.7 Such fused beings are twofold in their universe reactions: They are discrete morontia individuals not altogether unlike seraphim, and they are also beings in potential on the order of the Paradise finaliters.
(1238.3) 112:7.8 But the fused individual is really one personality, one being, whose unity defies all attempts at analysis by any intelligence of the universes. And so, having passed the tribunals of the local universe from the lowest to the highest, none of which have been able to identify man or Adjuster, the one apart from the other, you shall finally be taken before the Sovereign of Nebadon, your local universe Father. And there, at the hand of the very being whose creative fatherhood in this universe of time has made possible the fact of your life, you will be granted those credentials which entitle you eventually to proceed upon your superuniverse career in quest of the Universal Father.
(1238.4) 112:7.9 Has the triumphant Adjuster won personality by the magnificent service to humanity, or has the valiant human acquired immortality through sincere efforts to achieve Adjusterlikeness? It is neither; but they together have achieved the evolution of a member of one of the unique orders of the ascending personalities of the Supreme, one who will ever be found serviceable, faithful, and efficient, a candidate for further growth and development, ever ranging upward and never ceasing the supernal ascent until the seven circuits of Havona have been traversed and the onetime soul of earthly origin stands in worshipful recognition of the actual personality of the Father on Paradise.
(1238.5) 112:7.10 Throughout all this magnificent ascent the Thought Adjuster is the divine pledge of the future and full spiritual stabilization of the ascending mortal. Meanwhile the presence of the mortal free will affords the Adjuster an eternal channel for the liberation of the divine and infinite nature. Now have these two identities become one; no event of time or of eternity can ever separate man and Adjuster; they are inseparable, eternally fused.
(1238.6) 112:7.11 On the Adjuster-fusion worlds the destiny of the Mystery Monitor is identical with that of the ascending mortal — the Paradise Corps of the Finality. And neither Adjuster nor mortal can attain that unique goal without the full co-operation and faithful help of the other. This extraordinary partnership is one of the most engrossing and amazing of all the cosmic phenomena of this universe age.
(1239.1) 112:7.12 From the time of Adjuster fusion the status of the ascender is that of the evolutionary creature. The human member was the first to enjoy personality and, therefore, outranks the Adjuster in all matters concerned with the recognition of personality. The Paradise headquarters of this fused being is Ascendington, not Divinington, and this unique combination of God and man ranks as an ascending mortal all the way up to the Corps of the Finality.
(1239.2) 112:7.13 When once an Adjuster fuses with an ascending mortal, the number of that Adjuster is stricken from the records of the superuniverse. What happens on the records of Divinington, I do not know, but I surmise that the registry of that Adjuster is removed to the secret circles of the inner courts of Grandfanda, the acting head of the Corps of the Finality.
(1239.3) 112:7.14 With Adjuster fusion the Universal Father has completed his promise of the gift of himself to his material creatures; he has fulfilled the promise, and consummated the plan, of the eternal bestowal of divinity upon humanity. Now begins the human attempt to realize and to actualize the limitless possibilities that are inherent in the supernal partnership with God which has thus factualized.
(1239.4) 112:7.15 The present known destiny of surviving mortals is the Paradise Corps of the Finality; this is also the goal of destiny for all Thought Adjusters who become joined in eternal union with their mortal companions. At present the Paradise finaliters are working throughout the grand universe in many undertakings, but we all conjecture that they will have other and even more supernal tasks to perform in the distant future after the seven superuniverses have become settled in light and life, and when the finite God has finally emerged from the mystery which now surrounds this Supreme Deity.
(1239.5) 112:7.16 You have been instructed to a certain extent about the organization and personnel of the central universe, the superuniverses, and the local universes; you have been told something about the character and origin of some of the various personalities who now rule these far-flung creations. You have also been informed that there are in process of organization vast galaxies of universes far out beyond the periphery of the grand universe, in the first outer space level. It has also been intimated in the course of these narratives that the Supreme Being is to disclose his unrevealed tertiary function in these now uncharted regions of outer space; and you have also been told that the finaliters of the Paradise corps are the experiential children of the Supreme.
(1239.6) 112:7.17 We believe that the mortals of Adjuster fusion, together with their finaliter associates, are destined to function in some manner in the administration of the universes of the first outer space level. We have not the slightest doubt that in due time these enormous galaxies will become inhabited universes. And we are equally convinced that among the administrators thereof will be found the Paradise finaliters whose natures are the cosmic consequence of the blending of creature and Creator.
(1239.7) 112:7.18 What an adventure! What a romance! A gigantic creation to be administered by the children of the Supreme, these personalized and humanized Adjusters, these Adjusterized and eternalized mortals, these mysterious combinations and eternal associations of the highest known manifestation of the essence of the First Source and Center and the lowest form of intelligent life capable of comprehending and attaining the Universal Father. We conceive that such amalgamated beings, such partnerships of Creator and creature, will become superb rulers, matchless administrators, and understanding and sympathetic directors of any and all forms of intelligent life which may come into existence throughout these future universes of the first outer space level.
(1240.1) 112:7.19 True it is, you mortals are of earthly, animal origin; your frame is indeed dust. But if you actually will, if you really desire, surely the heritage of the ages is yours, and you shall someday serve throughout the universes in your true characters — children of the Supreme God of experience and divine sons of the Paradise Father of all personalities.
(1240.2) 112:7.20 [Presented by a Solitary Messenger of Orvonton.]

The Urantia Book

Paper 113

Seraphic Guardians of Destiny

(1241.1) 113:0.1 HAVING presented the narratives of the Ministering Spirits of Time and the Messenger Hosts of Space, we come to the consideration of the guardian angels, seraphim devoted to the ministry to individual mortals, for whose elevation and perfection all of the vast survival scheme of spiritual progression has been provided. In past ages on Urantia, these destiny guardians were about the only group of angels that had recognition. The planetary seraphim are indeed ministering spirits sent forth to do service for those who shall survive. These attending seraphim have functioned as the spiritual helpers of mortal man in all the great events of the past and the present. In many a revelation “the word was spoken by angels”; many of the mandates of heaven have been “received by the ministry of angels.”
(1241.2) 113:0.2 Seraphim are the traditional angels of heaven; they are the ministering spirits who live so near you and do so much for you. They have ministered on Urantia since the earliest times of human intelligence.

1. The Guardian Angels

(1241.3) 113:1.1 The teaching about guardian angels is not a myth; certain groups of human beings do actually have personal angels. It was in recognition of this that Jesus, in speaking of the children of the heavenly kingdom, said: “Take heed that you despise not one of these little ones, for I say to you, their angels do always behold the presence of the spirit of my Father.”
(1241.4) 113:1.2 Originally, the seraphim were definitely assigned to the separate Urantia races. But since the bestowal of Michael, they are assigned in accordance with human intelligence, spirituality, and destiny. Intellectually, mankind is divided into three classes:
(1241.5) 113:1.3 1. The subnormal minded — those who do not exercise normal will power; those who do not make average decisions. This class embraces those who cannot comprehend God; they lack capacity for the intelligent worship of Deity. The subnormal beings of Urantia have a corps of seraphim, one company, with one battalion of cherubim, assigned to minister to them and to witness that justice and mercy are extended to them in the life struggles of the sphere.
(1241.6) 113:1.4 2. The average, normal type of human mind. From the standpoint of seraphic ministry, most men and women are grouped in seven classes in accordance with their status in making the circles of human progress and spiritual development.
(1241.7) 113:1.5 3. The supernormal minded — those of great decision and undoubted potential of spiritual achievement; men and women who enjoy more or less contact with their indwelling Adjusters; members of the various reserve corps of destiny. No matter in what circle a human happens to be, if such an individual becomes enrolled in any of the several reserve corps of destiny, right then and there, personal seraphim are assigned, and from that time until the earthly career is finished, that mortal will enjoy the continuous ministry and unceasing watchcare of a guardian angel. Also, when any human being makes the supreme decision, when there is a real betrothal with the Adjuster, a personal guardian is immediately assigned to that soul.
(1242.1) 113:1.6 In the ministry to so-called normal beings, seraphic assignments are made in accordance with the human attainment of the circles of intellectuality and spirituality. You start out in your mind of mortal investment in the seventh circle and journey inward in the task of self-understanding, self-conquest, and self-mastery; and circle by circle you advance until (if natural death does not terminate your career and transfer your struggles to the mansion worlds) you reach the first or inner circle of relative contact and communion with the indwelling Adjuster.
(1242.2) 113:1.7 Human beings in the initial or seventh circle have one guardian angel with one company of assisting cherubim assigned to the watchcare and custody of one thousand mortals. In the sixth circle, a seraphic pair with one company of cherubim is assigned to guide these ascending mortals in groups of five hundred. When the fifth circle is attained, human beings are grouped in companies of approximately one hundred, and a pair of guardian seraphim with a group of cherubim is placed in charge. Upon attainment of the fourth circle, mortal beings are assembled in groups of ten, and again charge is given to a pair of seraphim, assisted by one company of cherubim.
(1242.3) 113:1.8 When a mortal mind breaks through the inertia of animal legacy and attains the third circle of human intellectuality and acquired spirituality, a personal angel (in reality two) will henceforth be wholly and exclusively devoted to this ascending mortal. And thus these human souls, in addition to the ever-present and increasingly efficient indwelling Thought Adjusters, receive the undivided assistance of these personal guardians of destiny in all their efforts to finish the third circle, traverse the second, and attain the first.

2. The Destiny Guardians

(1242.4) 113:2.1 Seraphim are not known as guardians of destiny until such time as they are assigned to the association of a human soul who has realized one or more of three achievements: has made a supreme decision to become Godlike, has entered the third circle, or has been mustered into one of the reserve corps of destiny.
(1242.5) 113:2.2 In the evolution of races a guardian of destiny is assigned to the very first being who attains the requisite circle of conquest. On Urantia the first mortal to secure a personal guardian was Rantowoc, a wise man of the red race of long ago.
(1242.6) 113:2.3 All angelic assignments are made from a group of volunteering seraphim, and these appointments are always in accordance with human needs and with regard to the status of the angelic pair — in the light of seraphic experience, skill, and wisdom. Only seraphim of long service, the more experienced and tested types, are assigned as destiny guards. Many guardians have gained much valuable experience on those worlds which are of the non-Adjuster fusion series. Like the Adjusters, the seraphim attend these beings for a single lifetime and then are liberated for new assignment. Many guardians on Urantia have had this previous practical experience on other worlds.
(1243.1) 113:2.4 When human beings fail to survive, their personal or group guardians may repeatedly serve in similar capacities on the same planet. The seraphim develop a sentimental regard for individual worlds and entertain a special affection for certain races and types of mortal creatures with whom they have been so closely and intimately associated.
(1243.2) 113:2.5 The angels develop an abiding affection for their human associates; and you would, if you could only visualize the seraphim, develop a warm affection for them. Divested of material bodies, given spirit forms, you would be very near the angels in many attributes of personality. They share most of your emotions and experience some additional ones. The only emotion actuating you which is somewhat difficult for them to comprehend is the legacy of animal fear that bulks so large in the mental life of the average inhabitant of Urantia. The angels really find it hard to understand why you will so persistently allow your higher intellectual powers, even your religious faith, to be so dominated by fear, so thoroughly demoralized by the thoughtless panic of dread and anxiety.
(1243.3) 113:2.6 All seraphim have individual names, but in the records of assignment to world service they are frequently designated by their planetary numbers. At the universe headquarters they are registered by name and number. The destiny guardian of the human subject used in this contactual communication is number 3 of group 17, of company 126, of battalion 4, of unit 384, of legion 6, of host 37, of the 182,314th seraphic army of Nebadon. The current planetary assignment number of this seraphim on Urantia and to this human subject is 3,641,852.
(1243.4) 113:2.7 In the ministry of personal guardianship, the assignment of angels as destiny guardians, seraphim always volunteer their services. In the city of this visitation a certain mortal was recently admitted to the reserve corps of destiny, and since all such humans are personally attended by guardian angels, more than one hundred qualified seraphim sought the assignment. The planetary director selected twelve of the more experienced individuals and subsequently appointed the seraphim whom they selected as best adapted to guide this human being through his life journey. That is, they selected a certain pair of equally qualified seraphim; one of this seraphic pair will always be on duty.
(1243.5) 113:2.8 Seraphic tasks may be unremitting, but either of the angelic pair can discharge all ministering responsibilities. Like cherubim, seraphim usually serve in pairs, but unlike their less advanced associates, the seraphim sometimes work singly. In practically all their contacts with human beings they can function as individuals. Both angels are required only for communication and service on the higher circuits of the universes.
(1243.6) 113:2.9 When a seraphic pair accept guardian assignment, they serve for the remainder of the life of that human being. The complement of being (one of the two angels) becomes the recorder of the undertaking. These complemental seraphim are the recording angels of the mortals of the evolutionary worlds. The records are kept by the pair of cherubim (a cherubim and a sanobim) who are always associated with the seraphic guardians, but these records are always sponsored by one of the seraphim.
(1244.1) 113:2.10 For purposes of rest and recharging with the life energy of the universe circuits, the guardian is periodically relieved by her complement, and during her absence the associated cherubim functions as the recorder, as is also the case when the complemental seraphim is similarly absent.

3. Relation to Other Spirit Influences

(1244.2) 113:3.1 One of the most important things a destiny guardian does for her mortal subject is to effect a personal co-ordination of the numerous impersonal spirit influences which indwell, surround, and impinge upon the mind and soul of the evolving material creature. Human beings are personalities, and it is exceedingly difficult for nonpersonal spirits and prepersonal entities to make direct contact with such highly material and discretely personal minds. In the ministry of the guarding angel all of these influences are more or less unified and made more nearly appreciable by the expanding moral nature of the evolving human personality.
(1244.3) 113:3.2 More especially can and does this seraphic guardian correlate the manifold agencies and influences of the Infinite Spirit, ranging from the domains of the physical controllers and the adjutant mind-spirits up to the Holy Spirit of the Divine Minister and to the Omnipresent Spirit presence of the Paradise Third Source and Center. Having thus unified and made more personal these vast ministries of the Infinite Spirit, the seraphim then undertakes to correlate this integrated influence of the Conjoint Actor with the spirit presences of the Father and the Son.
(1244.4) 113:3.3 The Adjuster is the presence of the Father; the Spirit of Truth, the presence of the Sons. These divine endowments are unified and co-ordinated on the lower levels of human spiritual experience by the ministry of the guardian seraphim. The angelic servers are gifted in combining the love of the Father and the mercy of the Son in their ministry to mortal creatures.
(1244.5) 113:3.4 And herein is revealed the reason why the seraphic guardian eventually becomes the personal custodian of the mind patterns, memory formulas, and soul realities of the mortal survivor during that interval between physical death and morontia resurrection. None but the ministering children of the Infinite Spirit could thus function in behalf of the human creature during this phase of transition from one level of the universe to another and higher level. Even when you engage in your terminal transition slumber, when you pass from time to eternity, a high supernaphim likewise shares the transit with you as the custodian of creature identity and the surety of personal integrity.
(1244.6) 113:3.5 On the spiritual level, seraphim make personal many otherwise impersonal and prepersonal ministries of the universe; they are co-ordinators. On the intellectual level they are the correlators of mind and morontia; they are interpreters. And on the physical level they manipulate terrestrial environment through their liaison with the Master Physical Controllers and through the co-operative ministry of the midway creatures.
(1244.7) 113:3.6 This is a recital of the manifold and intricate function of an attending seraphim; but how does such a subordinate angelic personality, created but a little above the universe level of humanity, do such difficult and complex things? We do not really know, but we conjecture that this phenomenal ministry is in some undisclosed manner facilitated by the unrecognized and unrevealed working of the Supreme Being, the actualizing Deity of the evolving universes of time and space. Throughout the entire realm of progressive survival in and through the Supreme Being, seraphim are an essential part of continuing mortal progression.

4. Seraphic Domains of Action

(1245.1) 113:4.1 The guardian seraphim are not mind, though they do spring from the same source that also gives origin to mortal mind, the Creative Spirit. Seraphim are mind stimulators; they continually seek to promote circle-making decisions in human mind. They do this, not as does the Adjuster, operating from within and through the soul, but rather from the outside inward, working through the social, ethical, and moral environment of human beings. Seraphim are not the divine Adjuster lure of the Universal Father, but they do function as the personal agency of the ministry of the Infinite Spirit.
(1245.2) 113:4.2 Mortal man, subject to Adjuster leading, is also amenable to seraphic guidance. The Adjuster is the essence of man’s eternal nature; the seraphim is the teacher of man’s evolving nature — in this life the mortal mind, in the next the morontia soul. On the mansion worlds you will be conscious and aware of seraphic instructors, but in the first life men are usually unaware of them.
(1245.3) 113:4.3 Seraphim function as teachers of men by guiding the footsteps of the human personality into paths of new and progressive experiences. To accept the guidance of a seraphim rarely means attaining a life of ease. In following this leading you are sure to encounter, and if you have the courage, to traverse, the rugged hills of moral choosing and spiritual progress.
(1245.4) 113:4.4 The impulse of worship largely originates in the spirit promptings of the higher mind adjutants, reinforced by the leadings of the Adjuster. But the urge to pray so often experienced by God-conscious mortals very often arises as the result of seraphic influence. The guarding seraphim is constantly manipulating the mortal environment for the purpose of augmenting the cosmic insight of the human ascender to the end that such a survival candidate may acquire enhanced realization of the presence of the indwelling Adjuster and thus be enabled to yield increased co-operation with the spiritual mission of the divine presence.
(1245.5) 113:4.5 While there is apparently no communication between the indwelling Adjusters and the encompassing seraphim, they always seem to work in perfect harmony and exquisite accord. The guardians are most active at those times when the Adjusters are least active, but their ministry is in some manner strangely correlated. Such superb co-operation could hardly be either accidental or incidental.
(1245.6) 113:4.6 The ministering personality of the guardian seraphim, the God presence of the indwelling Adjuster, the encircuited action of the Holy Spirit, and the Son-consciousness of the Spirit of Truth are all divinely correlated into a meaningful unity of spiritual ministry in and to a mortal personality. Though hailing from different sources and different levels, these celestial influences are all integrated in the enveloping and evolving presence of the Supreme Being.

5. Seraphic Ministry to Mortals

(1245.7) 113:5.1 Angels do not invade the sanctity of the human mind; they do not manipulate the will of mortals; neither do they directly contact with the indwelling Adjusters. The guardian of destiny influences you in every possible manner consistent with the dignity of your personality; under no circumstances do these angels interfere with the free action of the human will. Neither angels nor any other order of universe personality have power or authority to curtail or abridge the prerogatives of human choosing.
(1246.1) 113:5.2 Angels are so near you and care so feelingly for you that they figuratively “weep because of your willful intolerance and stubbornness.” Seraphim do not shed physical tears; they do not have physical bodies; neither do they possess wings. But they do have spiritual emotions, and they do experience feelings and sentiments of a spiritual nature which are in certain ways comparable to human emotions.
(1246.2) 113:5.3 The seraphim act in your behalf quite independent of your direct appeals; they are executing the mandates of their superiors, and thus they function regardless of your passing whims or changing moods. This does not imply that you may not make their tasks either easier or more difficult, but rather that angels are not directly concerned with your appeals or with your prayers.
(1246.3) 113:5.4 In the life of the flesh the intelligence of angels is not directly available to mortal men. They are not overlords or directors; they are simply guardians. The seraphim guard you; they do not seek directly to influence you; you must chart your own course, but these angels then act to make the best possible use of the course you have chosen. They do not (ordinarily) arbitrarily intervene in the routine affairs of human life. But when they receive instructions from their superiors to perform some unusual exploit, you may rest assured that these guardians will find some means of carrying out these mandates. They do not, therefore, intrude into the picture of human drama except in emergencies and then usually on the direct orders of their superiors. They are the beings who are going to follow you for many an age, and they are thus receiving an introduction to their future work and personality association.
(1246.4) 113:5.5 Seraphim are able to function as material ministers to human beings under certain circumstances, but their action in this capacity is very rare. They are able, with the assistance of the midway creatures and the physical controllers, to function in a wide range of activities in behalf of human beings, even to make actual contact with mankind, but such occurrences are very unusual. In most instances the circumstances of the material realm proceed unaltered by seraphic action, although occasions have arisen, involving jeopardy to vital links in the chain of human evolution, in which seraphic guardians have acted, and properly, on their own initiative.

6. Guardian Angels After Death

(1246.5) 113:6.1 Having told you something of the ministry of seraphim during natural life, I will endeavor to inform you about the conduct of the guardians of destiny at the time of the mortal dissolution of their human associates. Upon your death, your records, identity specifications, and the morontia entity of the human soul — conjointly evolved by the ministry of mortal mind and the divine Adjuster — are faithfully conserved by the destiny guardian together with all other values related to your future existence, everything that constitutes you, the real you, except the identity of continuing existence represented by the departing Adjuster and the actuality of personality.
(1246.6) 113:6.2 The instant the pilot light in the human mind disappears, the spirit luminosity which seraphim associate with the presence of the Adjuster, the attending angel reports in person to the commanding angels, successively, of the group, company, battalion, unit, legion, and host; and after being duly registered for the final adventure of time and space, such an angel receives certification by the planetary chief of seraphim for reporting to the Evening Star (or other lieutenant of Gabriel) in command of the seraphic army of this candidate for universe ascension. And upon being granted permission from the commander of this highest organizational unit, such a guardian of destiny proceeds to the first mansion world and there awaits the consciousizing of her former ward in the flesh.
(1247.1) 113:6.3 In case the human soul fails of survival after having received the assignment of a personal angel, the attending seraphim must proceed to the headquarters of the local universe, there to witness to the complete records of her complement as previously reported. Next she goes before the tribunals of the archangels, to be absolved from blame in the matter of the survival failure of her subject; and then she goes back to the worlds, again to be assigned to another mortal of ascending potentiality or to some other division of seraphic ministry.
(1247.2) 113:6.4 But angels minister to evolutionary creatures in many ways aside from the services of personal and group guardianship. Personal guardians whose subjects do not go immediately to the mansion worlds do not tarry there in idleness awaiting the dispensational roll calls of judgment; they are reassigned to numerous ministering missions throughout the universe.
(1247.3) 113:6.5 The guardian seraphim is the custodial trustee of the survival values of mortal man’s slumbering soul as the absent Adjuster is the identity of such an immortal universe being. When these two collaborate in the resurrection halls of mansonia in conjunction with the newly fabricated morontia form, there occurs the reassembly of the constituent factors of the personality of the mortal ascender.
(1247.4) 113:6.6 The Adjuster will identify you; the guardian seraphim will repersonalize you and then re-present you to the faithful Monitor of your earth days.
(1247.5) 113:6.7 And even so, when a planetary age ends, when those in the lower circles of mortal achievement are forgathered, it is their group guardians who reassemble them in the resurrection halls of the mansion spheres, even as your record tells: “And he shall send his angels with a great voice and shall gather together his elect from one end of the realm to another.”
(1247.6) 113:6.8 The technique of justice demands that personal or group guardians shall respond to the dispensational roll call in behalf of all nonsurviving personalities. The Adjusters of such nonsurvivors do not return, and when the rolls are called, the seraphim respond, but the Adjusters make no answer. This constitutes the “resurrection of the unjust,” in reality the formal recognition of the cessation of creature existence. This roll call of justice always immediately follows the roll call of mercy, the resurrection of the sleeping survivors. But these are matters which are of concern to none but the supreme and all-knowing Judges of survival values. Such problems of adjudication do not really concern us.
(1247.7) 113:6.9 Group guardians may serve on a planet age after age and eventually become custodians of the slumbering souls of thousands upon thousands of sleeping survivors. They can so serve on many different worlds in a given system since the resurrection response occurs on the mansion worlds.
(1247.8) 113:6.10 All personal and group guardians in the system of Satania who went astray in the Lucifer rebellion, notwithstanding that many sincerely repented of their folly, are to be detained on Jerusem until the final adjudication of the rebellion. Already have the Universal Censors arbitrarily taken from these disobedient and unfaithful guardians all aspects of their soul trusts and lodged these morontia realities for safekeeping in the custody of volunteer seconaphim.

7. Seraphim and the Ascendant Career

(1248.1) 113:7.1 It is indeed an epoch in the career of an ascending mortal, this first awakening on the shores of the mansion world; there, for the first time, actually to see your long-loved and ever-present angelic companions of earth days; there also to become truly conscious of the identity and presence of the divine Monitor who so long indwelt your mind on earth. Such an experience constitutes a glorious awakening, a real resurrection.
(1248.2) 113:7.2 On the morontia spheres the attending seraphim (there are two of them) are your open companions. These angels not only consort with you as you progress through the career of the transition worlds, in every way possible assisting you in the acquirement of morontia and spirit status, but they also avail themselves of the opportunity to advance by study in the extension schools for evolutionary seraphim maintained on the mansion worlds.
(1248.3) 113:7.3 The human race was created just a little lower than the more simple types of the angelic orders. Therefore will your first assignment of the morontia life be as assistants to the seraphim in the immediate work awaiting at the time you attain personality consciousness subsequent to your liberation from the bonds of the flesh.
(1248.4) 113:7.4 Before leaving the mansion worlds, all mortals will have permanent seraphic associates or guardians. And as you ascend the morontia spheres, eventually it is the seraphic guardians who witness and certify the decrees of your eternal union with the Thought Adjusters. Together they have established your personality identities as children of the flesh from the worlds of time. Then, with your attainment of the mature morontia estate, they accompany you through Jerusem and the associated worlds of system progress and culture. After that they go with you to Edentia and its seventy spheres of advanced socialization, and subsequently will they pilot you to the Melchizedeks and follow you through the superb career of the universe headquarters worlds. And when you have learned the wisdom and culture of the Melchizedeks, they will take you on to Salvington, where you will stand face to face with the Sovereign of all Nebadon. And still will these seraphic guides follow you through the minor and major sectors of the superuniverse and on to the receiving worlds of Uversa, remaining with you until you finally enseconaphim for the long Havona flight.
(1248.5) 113:7.5 Some of the destiny guardians of attachment during the mortal career follow the course of the ascending pilgrims through Havona. The others bid their long-time mortal associates a temporary farewell, and then, while these mortals traverse the circles of the central universe, these guardians of destiny achieve the circles of Seraphington. And they will be in waiting on the shores of Paradise when their mortal associates awaken from the last transit sleep of time into the new experiences of eternity. Such ascending seraphim subsequently enter upon divergent services in the finaliter corps and in the Seraphic Corps of Completion.
(1248.6) 113:7.6 Man and angel may or may not be reunited in eternal service, but wherever seraphic assignment may take them, the seraphim are always in communication with their former wards of the evolutionary worlds, the ascendant mortals of time. The intimate associations and the affectionate attachments of the realms of human origin are never forgotten nor ever completely severed. In the eternal ages men and angels will co-operate in the divine service as they did in the career of time.
(1249.1) 113:7.7 For seraphim, the surest way of achieving the Paradise Deities is by successfully guiding a soul of evolutionary origin to the portals of Paradise. Therefore is the assignment of guardian of destiny the most highly prized seraphic duty.
(1249.2) 113:7.8 Only destiny guardians are mustered into the primary or mortal Corps of the Finality, and such pairs have engaged in the supreme adventure of identity at-oneness; the two beings have achieved spiritual bi-unification on Seraphington prior to their reception into the finaliter corps. In this experience the two angelic natures, so complemental in all universe functions, achieve ultimate spirit two-in-oneness, repercussing in a new capacity for the reception of, and fusion with, a non-Adjuster fragment of the Paradise Father. And so do some of your loving seraphic associates in time also become your finaliter associates in eternity, children of the Supreme and perfected sons of the Paradise Father.
(1249.3) 113:7.9 [Presented by the Chief of Seraphim stationed on Urantia.]

The Urantia Book

Paper 114

Seraphic Planetary Government

(1250.1) 114:0.1 THE Most Highs rule in the kingdoms of men through many celestial forces and agencies but chiefly through the ministry of seraphim.
(1250.2) 114:0.2 At noon today the roll call of planetary angels, guardians, and others on Urantia was 501,234,619 pairs of seraphim. There were assigned to my command two hundred seraphic hosts — 597,196,800 pairs of seraphim, or 1,194,393,600 individual angels. The registry, however, shows 1,002,469,238 individuals; it follows therefore that 191,924,362 angels were absent from this world on transport, messenger, and death duty. (On Urantia there are about the same number of cherubim as seraphim, and they are similarly organized.)
(1250.3) 114:0.3 Seraphim and their associated cherubim have much to do with the details of the superhuman government of a planet, especially of worlds which have been isolated by rebellion. The angels, ably assisted by the midwayers, function on Urantia as the actual supermaterial ministers who execute the mandates of the resident governor general and all his associates and subordinates. Seraphim as a class are occupied with many assignments other than those of personal and group guardianship.
(1250.4) 114:0.4 Urantia is not without proper and effective supervision from the system, constellation, and universe rulers. But the planetary government is unlike that of any other world in the Satania system, even in all Nebadon. This uniqueness in your plan of supervision is due to a number of unusual circumstances:
(1250.5) 114:0.5 1. The life modification status of Urantia.
(1250.6) 114:0.6 2. The exigencies of the Lucifer rebellion.
(1250.7) 114:0.7 3. The disruptions of the Adamic default.
(1250.8) 114:0.8 4. The irregularities growing out of the fact that Urantia was one of the bestowal worlds of the Universe Sovereign. Michael of Nebadon is the Planetary Prince of Urantia.
(1250.9) 114:0.9 5. The special function of the twenty-four planetary directors.
(1250.10) 114:0.10 6. The location on the planet of an archangels’ circuit.
(1250.11) 114:0.11 7. The more recent designation of the onetime incarnated Machiventa Melchizedek as vicegerent Planetary Prince.

1. The Sovereignty of Urantia

(1250.12) 114:1.1 The original sovereignty of Urantia was held in trust by the sovereign of the Satania system. It was first delegated by him to a joint commission of Melchizedeks and Life Carriers, and this group functioned on Urantia until the arrival of a regularly constituted Planetary Prince. Subsequent to the downfall of Prince Caligastia, at the time of the Lucifer rebellion, Urantia had no sure and settled relationship with the local universe and its administrative divisions until the completion of Michael’s bestowal in the flesh, when he was proclaimed, by the Union of Days, Planetary Prince of Urantia. Such a proclamation in surety and in principle forever settled the status of your world, but in practice the Sovereign Creator Son made no gesture of personal administration of the planet aside from the establishment of the Jerusem commission of twenty-four former Urantians with authority to represent him in the government of Urantia and all other quarantined planets in the system. One of this council is now always resident on Urantia as resident governor general.
(1251.1) 114:1.2 Vicegerent authority to act for Michael as Planetary Prince has been recently vested in Machiventa Melchizedek, but this Son of the local universe has made not the slightest move toward modifying the present planetary regime of the successive administrations of the resident governors general.
(1251.2) 114:1.3 There is little likelihood that any marked change will be made in the government of Urantia during the present dispensation unless the vicegerent Planetary Prince should arrive to assume his titular responsibilities. It appears to certain of our associates that at some time in the near future the plan of sending one of the twenty-four counselors to Urantia to act as governor general will be superseded by the formal arrival of Machiventa Melchizedek with the vicegerent mandate of the sovereignty of Urantia. As acting Planetary Prince he would undoubtedly continue in charge of the planet until the final adjudication of the Lucifer rebellion and probably on into the distant future of planetary settlement in light and life.
(1251.3) 114:1.4 Some believe that Machiventa will not come to take personal direction of Urantian affairs until the end of the current dispensation. Others hold that the vicegerent Prince may not come, as such, until Michael sometime returns to Urantia as he promised when still in the flesh. Still others, including this narrator, look for Melchizedek’s appearance any day or hour.

2. The Board of Planetary Supervisors

(1251.4) 114:2.1 Since the times of Michael’s bestowal on your world the general management of Urantia has been intrusted to a special group on Jerusem of twenty-four onetime Urantians. Qualification for membership on this commission is unknown to us, but we have observed that those who have been thus commissioned have all been contributors to the enlarging sovereignty of the Supreme in the system of Satania. By nature they were all real leaders when they functioned on Urantia, and (excepting Machiventa Melchizedek) these qualities of leadership have been further augmented by mansion world experience and supplemented by the training of Jerusem citizenship. Members are nominated to the twenty-four by the cabinet of Lanaforge, seconded by the Most Highs of Edentia, approved by the Assigned Sentinel of Jerusem, and appointed by Gabriel of Salvington in accordance with the mandate of Michael. The temporary appointees function just as fully as do the permanent members of this commission of special supervisors.
(1251.5) 114:2.2 This board of planetary directors is especially concerned with the supervision of those activities on this world which result from the fact that Michael here experienced his terminal bestowal. They are kept in close and immediate touch with Michael by the liaison activities of a certain Brilliant Evening Star, the identical being who attended upon Jesus throughout the mortal bestowal.
(1252.1) 114:2.3 At the present time one John, known to you as “the Baptist,” is chairman of this council when it is in session on Jerusem. But the ex officio head of this council is the Assigned Sentinel of Satania, the direct and personal representative of the Associate Inspector on Salvington and of the Supreme Executive of Orvonton.
(1252.2) 114:2.4 The members of this same commission of former Urantians also act as advisory supervisors of the thirty-six other rebellion-isolated worlds of the system; they perform a very valuable service in keeping Lanaforge, the System Sovereign, in close and sympathetic touch with the affairs of these planets, which still remain more or less under the overcontrol of the Constellation Fathers of Norlatiadek. These twenty-four counselors make frequent trips as individuals to each of the quarantined planets, especially to Urantia.
(1252.3) 114:2.5 Each of the other isolated worlds is advised by similar and varying sized commissions of its onetime inhabitants, but these other commissions are subordinate to the Urantian group of twenty-four. While the members of the latter commission are thus actively interested in every phase of human progress on each quarantined world in Satania, they are especially and particularly concerned with the welfare and advancement of the mortal races of Urantia, for they immediately and directly supervise the affairs of none of the planets except Urantia, and even here their authority is not complete excepting in certain domains concerned with mortal survival.
(1252.4) 114:2.6 No one knows how long these twenty-four Urantia counselors will continue in their present status, detached from the regular program of universe activities. They will no doubt continue to serve in their present capacities until some change in planetary status ensues, such as the end of a dispensation, the assumption of full authority by Machiventa Melchizedek, the final adjudication of the Lucifer rebellion, or the reappearance of Michael on the world of his final bestowal. The present resident governor general of Urantia seems inclined to the opinion that all but Machiventa may be released for Paradise ascension the moment the system of Satania is restored to the constellation circuits. But other opinions are also current.

3. The Resident Governor General

(1252.5) 114:3.1 Every one hundred years of Urantia time, the Jerusem corps of twenty-four planetary supervisors designate one of their number to sojourn on your world to act as their executive representative, as resident governor general. During the times of the preparation of these narratives this executive officer was changed, the nineteenth so to serve being succeeded by the twentieth. The name of the current planetary supervisor is withheld from you only because mortal man is so prone to venerate, even to deify, his extraordinary compatriots and superhuman superiors.
(1252.6) 114:3.2 The resident governor general has no actual personal authority in the management of world affairs except as the representative of the twenty-four Jerusem counselors. He acts as the co-ordinator of superhuman administration and is the respected head and universally recognized leader of the celestial beings functioning on Urantia. All orders of angelic hosts regard him as their co-ordinating director, while the United Midwayers, since the departure of 1-2-3 the first to become one of the twenty-four counselors, really look upon the successive governors general as their planetary fathers.*
(1253.1) 114:3.3 Although the governor general does not possess actual and personal authority on the planet, he hands down scores of rulings and decisions each day which are accepted as final by all personalities concerned. He is much more of a fatherly adviser than a technical ruler. In certain ways he functions as would a Planetary Prince, but his administration much more closely resembles that of the Material Sons.
(1253.2) 114:3.4 The Urantia government is represented in the councils of Jerusem in accordance with an arrangement whereby the returning governor general sits as a temporary member of the System Sovereign’s cabinet of Planetary Princes. It was expected, when Machiventa was designated vicegerent Prince, that he would immediately assume his place in the council of the Planetary Princes of Satania, but thus far he has made no gesture in this direction.
(1253.3) 114:3.5 The supermaterial government of Urantia does not maintain a very close organic relationship with the higher units of the local universe. In a way, the resident governor general represents Salvington as well as Jerusem since he acts on behalf of the twenty-four counselors, who are directly representative of Michael and Gabriel. And being a Jerusem citizen, the planetary governor can function as a spokesman for the System Sovereign. The constellation authorities are represented directly by a Vorondadek Son, the Edentia observer.

4. The Most High Observer

(1253.4) 114:4.1 The sovereignty of Urantia is further complicated by the onetime arbitrary seizure of planetary authority by the government of Norlatiadek shortly after the planetary rebellion. There is still resident on Urantia a Vorondadek Son, an observer for the Most Highs of Edentia and, in the absence of direct action by Michael, trustee of planetary sovereignty. The present Most High observer (and sometime regent) is the twenty-third thus to serve on Urantia.
(1253.5) 114:4.2 There are certain groups of planetary problems which are still under the control of the Most Highs of Edentia, jurisdiction over them having been seized at the time of the Lucifer rebellion. Authority in these matters is exercised by a Vorondadek Son, the Norlatiadek observer, who maintains very close advisory relations with the planetary supervisors. The race commissioners are very active on Urantia, and their various group chiefs are informally attached to the resident Vorondadek observer, who acts as their advisory director.
(1253.6) 114:4.3 In a crisis the actual and sovereign head of the government, excepting in certain purely spiritual matters, would be this Vorondadek Son of Edentia now on observation duty. (In these exclusively spiritual problems and in certain purely personal matters, the supreme authority seems to be vested in the commanding archangel attached to the divisional headquarters of that order which was recently established on Urantia.)
(1253.7) 114:4.4 A Most High observer is empowered, at his discretion, to seize the planetary government in times of grave planetary crises, and it is of record that this has happened thirty-three times in the history of Urantia. At such times the Most High observer functions as the Most High regent, exercising unquestioned authority over all ministers and administrators resident on the planet excepting only the divisional organization of the archangels.
(1253.8) 114:4.5 Vorondadek regencies are not peculiar to rebellion-isolated planets, for the Most Highs may intervene at any time in the affairs of the inhabited worlds, interposing the superior wisdom of the constellation rulers in the affairs of the kingdoms of men.

5. The Planetary Government

(1254.1) 114:5.1 The actual administration of Urantia is indeed difficult to describe. There exists no formal government along the lines of universe organization, such as separate legislative, executive, and judicial departments. The twenty-four counselors come the nearest to being the legislative branch of the planetary government. The governor general is a provisional and advisory chief executive with the veto power resident in the Most High observer. And there are no absolutely authoritative judicial powers operative on the planet — only the conciliating commissions.
(1254.2) 114:5.2 A majority of the problems involving seraphim and midwayers are, by mutual consent, decided by the governor general. But except when voicing the mandates of the twenty-four counselors, his rulings are all subject to appeal to conciliating commissions, to local authorities constituted for planetary function, or even to the System Sovereign of Satania.
(1254.3) 114:5.3 The absence of the corporeal staff of a Planetary Prince and the material regime of an Adamic Son and Daughter is partially compensated by the special ministry of seraphim and by the unusual services of the midway creatures. The absence of the Planetary Prince is effectively compensated by the triune presence of the archangels, the Most High observer, and the governor general.
(1254.4) 114:5.4 This rather loosely organized and somewhat personally administered planetary government is more than expectedly effective because of the timesaving assistance of the archangels and their ever-ready circuit, which is so frequently utilized in planetary emergencies and administrative difficulties. Technically, the planet is still spiritually isolated in the Norlatiadek circuits, but in an emergency this handicap can now be circumvented through utilization of the archangels’ circuit. Planetary isolation is, of course, of little concern to individual mortals since the pouring out of the Spirit of Truth upon all flesh nineteen hundred years ago.
(1254.5) 114:5.5 Each administrative day on Urantia begins with a consultative conference, which is attended by the governor general, the planetary chief of archangels, the Most High observer, the supervising supernaphim, the chief of resident Life Carriers, and invited guests from among the high Sons of the universe or from among certain of the student visitors who may chance to be sojourning on the planet.
(1254.6) 114:5.6 The direct administrative cabinet of the governor general consists of twelve seraphim, the acting chiefs of the twelve groups of special angels functioning as the immediate superhuman directors of planetary progress and stability.

6. The Master Seraphim of Planetary Supervision

(1254.7) 114:6.1 When the first governor general arrived on Urantia, concurrent with the outpouring of the Spirit of Truth, he was accompanied by twelve corps of special seraphim, Seraphington graduates, who were immediately assigned to certain special planetary services. These exalted angels are known as the master seraphim of planetary supervision and are, aside from the overcontrol of the planetary Most High observer, under the immediate direction of the resident governor general.
(1255.1) 114:6.2 These twelve groups of angels, while functioning under the general supervision of the resident governor general, are immediately directed by the seraphic council of twelve, the acting chiefs of each group. This council also serves as the volunteer cabinet of the resident governor general.
(1255.2) 114:6.3 As planetary chief of seraphim, I preside over this council of seraphic chiefs, and I am a volunteer supernaphim of the primary order serving on Urantia as the successor of the onetime chief of the angelic hosts of the planet who defaulted at the time of the Caligastia secession.
(1255.3) 114:6.4 The twelve corps of the master seraphim of planetary supervision are functional on Urantia as follows:
(1255.4) 114:6.5 1. The epochal angels. These are the angels of the current age, the dispensational group. These celestial ministers are intrusted with the oversight and direction of the affairs of each generation as they are designed to fit into the mosaic of the age in which they occur. The present corps of epochal angels serving on Urantia is the third group assigned to the planet during the current dispensation.
(1255.5) 114:6.6 2. The progress angels. These seraphim are intrusted with the task of initiating the evolutionary progress of the successive social ages. They foster the development of the inherent progressive trend of evolutionary creatures; they labor incessantly to make things what they ought to be. The group now on duty is the second to be assigned to the planet.
(1255.6) 114:6.7 3. The religious guardians. These are the “angels of the churches,” the earnest contenders for that which is and has been. They endeavor to maintain the ideals of that which has survived for the sake of the safe transit of moral values from one epoch to another. They are the checkmates of the angels of progress, all the while seeking to translate from one generation to another the imperishable values of the old and passing forms into the new and therefore less stabilized patterns of thought and conduct. These angels do contend for spiritual forms, but they are not the source of ultrasectarianism and meaningless controversial divisions of professed religionists. The corps now functioning on Urantia is the fifth thus to serve.
(1255.7) 114:6.8 4. The angels of nation life. These are the “angels of the trumpets,” directors of the political performances of Urantia national life. The group now functioning in the overcontrol of international relations is the fourth corps to serve on the planet. It is particularly through the ministry of this seraphic division that “the Most Highs rule in the kingdoms of men.”
(1255.8) 114:6.9 5. The angels of the races. Those who work for the conservation of the evolutionary races of time, regardless of their political entanglements and religious groupings. On Urantia there are remnants of nine human races which have commingled and combined into the people of modern times. These seraphim are closely associated with the ministry of the race commissioners, and the group now on Urantia is the original corps assigned to the planet soon after the day of Pentecost.
(1255.9) 114:6.10 6. The angels of the future. These are the projection angels, who forecast a future age and plan for the realization of the better things of a new and advancing dispensation; they are the architects of the successive eras. The group now on the planet has thus functioned since the beginning of the current dispensation.
(1256.1) 114:6.11 7. The angels of enlightenment. Urantia is now receiving the help of the third corps of seraphim dedicated to the fostering of planetary education. These angels are occupied with mental and moral training as it concerns individuals, families, groups, schools, communities, nations, and whole races.
(1256.2) 114:6.12 8. The angels of health. These are the seraphic ministers assigned to the assistance of those mortal agencies dedicated to the promotion of health and the prevention of disease. The present corps is the sixth group to serve during this dispensation.
(1256.3) 114:6.13 9. The home seraphim. Urantia now enjoys the services of the fifth group of angelic ministers dedicated to the preservation and advancement of the home, the basic institution of human civilization.
(1256.4) 114:6.14 10. The angels of industry. This seraphic group is concerned with fostering industrial development and improving economic conditions among the Urantia peoples. This corps has been seven times changed since the bestowal of Michael.
(1256.5) 114:6.15 11. The angels of diversion. These are the seraphim who foster the values of play, humor, and rest. They ever seek to uplift man’s recreational diversions and thus to promote the more profitable utilization of human leisure. The present corps is the third of that order to minister on Urantia.
(1256.6) 114:6.16 12. The angels of superhuman ministry. These are the angels of the angels, those seraphim who are assigned to the ministry of all other superhuman life on the planet, temporary or permanent. This corps has served since the beginning of the current dispensation.
(1256.7) 114:6.17 When these groups of master seraphim disagree in matters of planetary policy or procedure, their differences are usually composed by the governor general, but all his rulings are subject to appeal in accordance with the nature and gravity of the issues involved in the disagreement.
(1256.8) 114:6.18 None of these angelic groups exercise direct or arbitrary control over the domains of their assignment. They cannot fully control the affairs of their respective realms of action, but they can and do so manipulate planetary conditions and so associate circumstances as favorably to influence the spheres of human activity to which they are attached.
(1256.9) 114:6.19 The master seraphim of planetary supervision utilize many agencies for the prosecution of their missions. They function as ideational clearinghouses, mind focalizers, and project promoters. While unable to inject new and higher conceptions into human minds, they often act to intensify some higher ideal which has already appeared within a human intellect.
(1256.10) 114:6.20 But aside from these many means of positive action, the master seraphim insure planetary progress against vital jeopardy through the mobilization, training, and maintenance of the reserve corps of destiny. The chief function of these reservists is to insure against breakdown of evolutionary progress; they are the provisions which the celestial forces have made against surprise; they are the guarantees against disaster.

7. The Reserve Corps of Destiny

(1257.1) 114:7.1 The reserve corps of destiny consists of living men and women who have been admitted to the special service of the superhuman administration of world affairs. This corps is made up of the men and women of each generation who are chosen by the spirit directors of the realm to assist in the conduct of the ministry of mercy and wisdom to the children of time on the evolutionary worlds. It is the general practice in the conduct of the affairs of the ascension plans to begin this liaison utilization of mortal will creatures immediately they are competent and trustworthy to assume such responsibilities. Accordingly, as soon as men and women appear on the stage of temporal action with sufficient mental capacity, adequate moral status, and requisite spirituality, they are quickly assigned to the appropriate celestial group of planetary personalities as human liaisons, mortal assistants.
(1257.2) 114:7.2 When human beings are chosen as protectors of planetary destiny, when they become pivotal individuals in the plans which the world administrators are prosecuting, at that time the planetary chief of seraphim confirms their temporal attachment to the seraphic corps and appoints personal destiny guardians to serve with these mortal reservists. All reservists have self-conscious Adjusters, and most of them function in the higher cosmic circles of intellectual achievement and spiritual attainment.
(1257.3) 114:7.3 Mortals of the realm are chosen for service in the reserve corps of destiny on the inhabited worlds because of:
(1257.4) 114:7.4 1. Special capacity for being secretly rehearsed for numerous possible emergency missions in the conduct of various activities of world affairs.
(1257.5) 114:7.5 2. Wholehearted dedication to some special social, economic, political, spiritual, or other cause, coupled with willingness to serve without human recognition and rewards.
(1257.6) 114:7.6 3. The possession of a Thought Adjuster of extraordinary versatility and probable pre-Urantia experience in coping with planetary difficulties and contending with impending world emergency situations.
(1257.7) 114:7.7 Each division of planetary celestial service is entitled to a liaison corps of these mortals of destiny standing. The average inhabited world employs seventy separate corps of destiny, which are intimately connected with the superhuman current conduct of world affairs. On Urantia there are twelve reserve corps of destiny, one for each of the planetary groups of seraphic supervision.
(1257.8) 114:7.8 The twelve groups of Urantia destiny reservists are composed of mortal inhabitants of the sphere who have been rehearsed for numerous crucial positions on earth and are held in readiness to act in possible planetary emergencies. This combined corps now consists of 962 persons. The smallest corps numbers 41 and the largest 172. With the exception of less than a score of contact personalities, the members of this unique group are wholly unconscious of their preparation for possible function in certain planetary crises. These mortal reservists are chosen by the corps to which they are respectively attached and are likewise trained and rehearsed in the deep mind by the combined technique of Thought Adjuster and seraphic guardian ministry. Many times numerous other celestial personalities participate in this unconscious training, and in all this special preparation the midwayers perform valuable and indispensable services.
(1258.1) 114:7.9 On many worlds the better adapted secondary midway creatures are able to attain varying degrees of contact with the Thought Adjusters of certain favorably constituted mortals through the skillful penetration of the minds of the latters’ indwelling. (And it was by just such a fortuitous combination of cosmic adjustments that these revelations were materialized in the English language on Urantia.) Such potential contact mortals of the evolutionary worlds are mobilized in the numerous reserve corps, and it is, to a certain extent, through these small groups of forward-looking personalities that spiritual civilization is advanced and the Most Highs are able to rule in the kingdoms of men. The men and women of these reserve corps of destiny thus have various degrees of contact with their Adjusters through the intervening ministry of the midway creatures; but these same mortals are little known to their fellows except in those rare social emergencies and spiritual exigencies wherein these reserve personalities function for the prevention of the breakdown of evolutionary culture or the extinction of the light of living truth. On Urantia these reservists of destiny have seldom been emblazoned on the pages of human history.
(1258.2) 114:7.10 The reservists unconsciously act as conservators of essential planetary information. Many times, upon the death of a reservist, a transfer of certain vital data from the mind of the dying reservist to a younger successor is made by a liaison of the two Thought Adjusters. The Adjusters undoubtedly function in many other ways unknown to us, in connection with these reserve corps.
(1258.3) 114:7.11 On Urantia the reserve corps of destiny, though having no permanent head, does have its own permanent councils which constitute its governing organization. These embrace the judiciary council, the historicity council, the council on political sovereignty, and many others. From time to time, in accordance with the corps organization, titular (mortal) heads of the whole reserve corps have been commissioned by these permanent councils for specific function. The tenure of such reservist chiefs is usually a matter of a few hours’ duration, being limited to the accomplishment of some specific task at hand.
(1258.4) 114:7.12 The Urantia reserve corps had its largest membership in the days of the Adamites and Andites, steadily declining with the dilution of the violet blood and reaching its low point around the time of Pentecost, since which time reserve corps membership has steadily increased.
(1258.5) 114:7.13 (The cosmic reserve corps of universe-conscious citizens on Urantia now numbers over one thousand mortals whose insight of cosmic citizenship far transcends the sphere of their terrestrial abode, but I am forbidden to reveal the real nature of the function of this unique group of living human beings.)
(1258.6) 114:7.14 Urantia mortals should not allow the comparative spiritual isolation of their world from certain of the local universe circuits to produce a feeling of cosmic desertion or planetary orphanage. There is operative on the planet a very definite and effective superhuman supervision of world affairs and human destinies.
(1258.7) 114:7.15 But it is true that you can have, at best, only a meager idea of an ideal planetary government. Since the early times of the Planetary Prince, Urantia has suffered from the miscarriage of the divine plan of world growth and racial development. The loyal inhabited worlds of Satania are not governed as is Urantia. Nevertheless, compared with the other isolated worlds, your planetary governments have not been so inferior; only one or two worlds may be said to be worse, and a few may be slightly better, but the majority are on a plane of equality with you.
(1259.1) 114:7.16 No one in the local universe seems to know when the unsettled status of the planetary administration will terminate. The Nebadon Melchizedeks are inclined to the opinion that little change will occur in the planetary government and administration until Michael’s second personal arrival on Urantia. Undoubtedly at this time, if not before, sweeping changes will be effected in planetary management. But as to the nature of such modifications of world administration, no one seems to be able even to conjecture. There is no precedent for such an episode in all the history of the inhabited worlds of the universe of Nebadon. Among the many things difficult to understand concerning the future government of Urantia, a prominent one is the location on the planet of a circuit and divisional headquarters of the archangels.
(1259.2) 114:7.17 Your isolated world is not forgotten in the counsels of the universe. Urantia is not a cosmic orphan stigmatized by sin and shut away from divine watchcare by rebellion. From Uversa to Salvington and on down to Jerusem, even in Havona and on Paradise, they all know we are here; and you mortals now dwelling on Urantia are just as lovingly cherished and just as faithfully watched over as if the sphere had never been betrayed by a faithless Planetary Prince, even more so. It is eternally true, “the Father himself loves you.”
(1259.3) 114:7.18 [Presented by the Chief of Seraphim stationed on Urantia.]

The Urantia Book

Paper 115

The Supreme Being

(1260.1) 115:0.1 WITH God the Father, sonship is the great relationship. With God the Supreme, achievement is the prerequisite to status — one must do something as well as be something.

1. Relativity of Concept Frames

(1260.2) 115:1.1 Partial, incomplete, and evolving intellects would be helpless in the master universe, would be unable to form the first rational thought pattern, were it not for the innate ability of all mind, high or low, to form a universe frame in which to think. If mind cannot fathom conclusions, if it cannot penetrate to true origins, then will such mind unfailingly postulate conclusions and invent origins that it may have a means of logical thought within the frame of these mind-created postulates. And while such universe frames for creature thought are indispensable to rational intellectual operations, they are, without exception, erroneous to a greater or lesser degree.
(1260.3) 115:1.2 Conceptual frames of the universe are only relatively true; they are serviceable scaffolding which must eventually give way before the expansions of enlarging cosmic comprehension. The understandings of truth, beauty, and goodness, morality, ethics, duty, love, divinity, origin, existence, purpose, destiny, time, space, even Deity, are only relatively true. God is much, much more than a Father, but the Father is man’s highest concept of God; nonetheless, the Father-Son portrayal of Creator-creature relationship will be augmented by those supermortal conceptions of Deity which will be attained in Orvonton, in Havona, and on Paradise. Man must think in a mortal universe frame, but that does not mean that he cannot envision other and higher frames within which thought can take place.
(1260.4) 115:1.3 In order to facilitate mortal comprehension of the universe of universes, the diverse levels of cosmic reality have been designated as finite, absonite, and absolute. Of these only the absolute is unqualifiedly eternal, truly existential. Absonites and finites are derivatives, modifications, qualifications, and attenuations of the original and primordial absolute reality of infinity.
(1260.5) 115:1.4 The realms of the finite exist by virtue of the eternal purpose of God. Finite creatures, high and low, may propound theories, and have done so, as to the necessity of the finite in the cosmic economy, but in the last analysis it exists because God so willed. The universe cannot be explained, neither can a finite creature offer a rational reason for his own individual existence without appealing to the prior acts and pre-existent volition of ancestral beings, Creators or procreators.

2. The Absolute Basis for Supremacy

(1261.1) 115:2.1 From the existential standpoint, nothing new can happen throughout the galaxies, for the completion of infinity inherent in the I AM is eternally present in the seven Absolutes, is functionally associated in the triunities, and is transmitively associated in the triodities. But the fact that infinity is thus existentially present in these absolute associations in no way makes it impossible to realize new cosmic experientials. From a finite creature’s viewpoint, infinity contains much that is potential, much that is on the order of a future possibility rather than a present actuality.
(1261.2) 115:2.2 Value is a unique element in universe reality. We do not comprehend how the value of anything infinite and divine could possibly be increased. But we discover that meanings can be modified if not augmented even in the relations of infinite Deity. To the experiential universes even divine values are increased as actualities by enlarged comprehension of reality meanings.
(1261.3) 115:2.3 The entire scheme of universal creation and evolution on all experiencing levels is apparently a matter of the conversion of potentialities into actualities; and this transmutation has to do equally with the realms of space potency, mind potency, and spirit potency.
(1261.4) 115:2.4 The apparent method whereby the possibilities of the cosmos are brought into actual existence varies from level to level, being experiential evolution in the finite and experiential eventuation in the absonite. Existential infinity is indeed unqualified in all-inclusiveness, and this very all-inclusiveness must, perforce, encompass even the possibility for evolutionary finite experiencing. And the possibility for such experiential growth becomes a universe actuality through triodity relationships impinging upon and in the Supreme.

3. Original, Actual, and Potential

(1261.5) 115:3.1 The absolute cosmos is conceptually without limit; to define the extent and nature of this primal reality is to place qualifications upon infinity and to attenuate the pure concept of eternity. The idea of the infinite-eternal, the eternal-infinite, is unqualified in extent and absolute in fact. There is no language in the past, present, or future of Urantia adequate to express the reality of infinity or the infinity of reality. Man, a finite creature in an infinite cosmos, must content himself with distorted reflections and attenuated conceptions of that limitless, boundless, never-beginning, never-ending existence the comprehension of which is really beyond his ability.
(1261.6) 115:3.2 Mind can never hope to grasp the concept of an Absolute without attempting first to break the unity of such a reality. Mind is unifying of all divergencies, but in the very absence of such divergencies, mind finds no basis upon which to attempt to formulate understanding concepts.
(1261.7) 115:3.3 The primordial stasis of infinity requires segmentation prior to human attempts at comprehension. There is a unity in infinity which has been expressed in these papers as the I AM — the premier postulate of the creature mind. But never can a creature understand how it is that this unity becomes duality, triunity, and diversity while yet remaining an unqualified unity. Man encounters a similar problem when he pauses to contemplate the undivided Deity of Trinity alongside the plural personalization of God.
(1262.1) 115:3.4 It is only man’s distance from infinity that causes this concept to be expressed as one word. While infinity is on the one hand UNITY, on the other it is DIVERSITY without end or limit. Infinity, as it is observed by finite intelligences, is the maximum paradox of creature philosophy and finite metaphysics. Though man’s spiritual nature reaches up in the worship experience to the Father who is infinite, man’s intellectual comprehension capacity is exhausted by the maximum conception of the Supreme Being. Beyond the Supreme, concepts are increasingly names; less and less are they true designations of reality; more and more do they become the creature’s projection of finite understanding toward the superfinite.
(1262.2) 115:3.5 One basic conception of the absolute level involves a postulate of three phases:
(1262.3) 115:3.6 1. The Original. The unqualified concept of the First Source and Center, that source manifestation of the I AM from which all reality takes origin.
(1262.4) 115:3.7 2. The Actual. The union of the three Absolutes of actuality, the Second, Third, and Paradise Sources and Centers. This triodity of the Eternal Son, the Infinite Spirit, and the Paradise Isle constitutes the actual revelation of the originality of the First Source and Center.
(1262.5) 115:3.8 3. The Potential. The union of the three Absolutes of potentiality, the Deity, Unqualified, and Universal Absolutes. This triodity of existential potentiality constitutes the potential revelation of the originality of the First Source and Center.
(1262.6) 115:3.9 The interassociation of the Original, the Actual, and the Potential yields the tensions within infinity which result in the possibility for all universe growth; and growth is the nature of the Sevenfold, the Supreme, and the Ultimate.
(1262.7) 115:3.10 In the association of the Deity, Universal, and Unqualified Absolutes, potentiality is absolute while actuality is emergent; in the association of the Second, Third, and Paradise Sources and Centers, actuality is absolute while potentiality is emergent; in the originality of the First Source and Center, we cannot say that either actuality or potentiality is either existent or emergent — the Father is.
(1262.8) 115:3.11 From the time viewpoint, the Actual is that which was and is; the Potential is that which is becoming and will be; the Original is that which is. From the eternity viewpoint, the differences between the Original, the Actual, and the Potential are not thus apparent. These triune qualities are not so distinguished on Paradise-eternity levels. In eternity all is — only has all not yet been revealed in time and space.
(1262.9) 115:3.12 From a creature’s viewpoint, actuality is substance, potentiality is capacity. Actuality exists centermost and expands therefrom into peripheral infinity; potentiality comes inward from the infinity periphery and converges at the center of all things. Originality is that which first causes and then balances the dual motions of the cycle of reality metamorphosis from potentials to actuals and the potentializing of existing actuals.
(1262.10) 115:3.13 The three Absolutes of potentiality are operative on the purely eternal level of the cosmos, hence never function as such on subabsolute levels. On the descending levels of reality the triodity of potentiality is manifest with the Ultimate and upon the Supreme. The potential may fail to time-actualize with respect to a part on some subabsolute level, but never in the aggregate. The will of God does ultimately prevail, not always concerning the individual but invariably concerning the total.
(1263.1) 115:3.14 It is in the triodity of actuality that the existents of the cosmos have their center; be it spirit, mind, or energy, all center in this association of the Son, the Spirit, and Paradise. The personality of the spirit Son is the master pattern for all personality throughout all universes. The substance of the Paradise Isle is the master pattern of which Havona is a perfect, and the superuniverses are a perfecting, revelation. The Conjoint Actor is at one and the same time the mind activation of cosmic energy, the conceptualization of spirit purpose, and the integration of the mathematical causes and effects of the material levels with the volitional purposes and motives of the spiritual level. In and to a finite universe the Son, Spirit, and Paradise function in and upon the Ultimate as he is conditioned and qualified in the Supreme.
(1263.2) 115:3.15 Actuality (of Deity) is what man seeks in the Paradise ascent. Potentiality (of human divinity) is what man evolves in that search. The Original is what makes possible the coexistence and integration of man the actual, man the potential, and man the eternal.
(1263.3) 115:3.16 The final dynamics of the cosmos have to do with the continual transfer of reality from potentiality to actuality. In theory, there may be an end to this metamorphosis, but in fact, such is impossible since the Potential and the Actual are both encircuited in the Original (the I AM), and this identification makes it forever impossible to place a limit on the developmental progression of the universe. Whatsoever is identified with the I AM can never find an end to progression since the actuality of the potentials of the I AM is absolute, and the potentiality of the actuals of the I AM is also absolute. Always will actuals be opening up new avenues of the realization of hitherto impossible potentials — every human decision not only actualizes a new reality in human experience but also opens up a new capacity for human growth. The man lives in every child, and the morontia progressor is resident in the mature God-knowing man.
(1263.4) 115:3.17 Statics in growth can never appear in the total cosmos since the basis for growth — the absolute actuals — is unqualified, and since the possibilities for growth — the absolute potentials — are unlimited. From a practical viewpoint the philosophers of the universe have come to the conclusion that there is no such thing as an end.
(1263.5) 115:3.18 From a circumscribed view there are, indeed, many ends, many terminations of activities, but from a larger viewpoint on a higher universe level, there are no endings, merely transitions from one phase of development to another. The major chronicity of the master universe is concerned with the several universe ages, the Havona, the superuniverse, and the outer universe ages. But even these basic divisions of sequence relationships cannot be more than relative landmarks on the unending highway of eternity.
(1263.6) 115:3.19 The final penetration of the truth, beauty, and goodness of the Supreme Being could only open up to the progressing creature those absonite qualities of ultimate divinity which lie beyond the concept levels of truth, beauty, and goodness.

4. Sources of Supreme Reality

(1263.7) 115:4.1 Any consideration of the origins of God the Supreme must begin with the Paradise Trinity, for the Trinity is original Deity while the Supreme is derived Deity. Any consideration of the growth of the Supreme must give consideration to the existential triodities, for they encompass all absolute actuality and all infinite potentiality (in conjunction with the First Source and Center). And the evolutionary Supreme is the culminating and personally volitional focus of the transmutation — the transformation — of potentials to actuals in and on the finite level of existence. The two triodities, actual and potential, encompass the totality of the interrelationships of growth in the universes.
(1264.1) 115:4.2 The source of the Supreme is in the Paradise Trinity — eternal, actual, and undivided Deity. The Supreme is first of all a spirit person, and this spirit person stems from the Trinity. But the Supreme is secondly a Deity of growth — evolutionary growth — and this growth derives from the two triodities, actual and potential.
(1264.2) 115:4.3 If it is difficult to comprehend that the infinite triodities can function on the finite level, pause to consider that their very infinity must in itself contain the potentiality of the finite; infinity encompasses all things ranging from the lowest and most qualified finite existence to the highest and unqualifiedly absolute realities.
(1264.3) 115:4.4 It is not so difficult to comprehend that the infinite does contain the finite as it is to understand just how this infinite actually is manifest to the finite. But the Thought Adjusters indwelling mortal man are one of the eternal proofs that even the absolute God (as absolute) can and does actually make direct contact with even the lowest and least of all universe will creatures.
(1264.4) 115:4.5 The triodities which collectively encompass the actual and the potential are manifest on the finite level in conjunction with the Supreme Being. The technique of such manifestation is both direct and indirect: direct in so far as triodity relations repercuss directly in the Supreme and indirect in so far as they are derived through the eventuated level of the absonite.
(1264.5) 115:4.6 Supreme reality, which is total finite reality, is in process of dynamic growth between the unqualified potentials of outer space and the unqualified actuals at the center of all things. The finite domain thus factualizes through the co-operation of the absonite agencies of Paradise and the Supreme Creator Personalities of time. The act of maturing the qualified possibilities of the three great potential Absolutes is the absonite function of the Architects of the Master Universe and their transcendental associates. And when these eventualities have attained to a certain point of maturation, the Supreme Creator Personalities emerge from Paradise to engage in the agelong task of bringing the evolving universes into factual being.
(1264.6) 115:4.7 The growth of Supremacy derives from the triodities; the spirit person of the Supreme, from the Trinity; but the power prerogatives of the Almighty are predicated on the divinity successes of God the Sevenfold, while the conjoining of the power prerogatives of the Almighty Supreme with the spirit person of God the Supreme takes place by virtue of the ministry of the Conjoint Actor, who bestowed the mind of the Supreme as the conjoining factor in this evolutionary Deity.

5. Relation of the Supreme to the Paradise Trinity

(1264.7) 115:5.1 The Supreme Being is absolutely dependent on the existence and action of the Paradise Trinity for the reality of his personal and spirit nature. While the growth of the Supreme is a matter of triodity relationship, the spirit personality of God the Supreme is dependent upon, and is derived from, the Paradise Trinity, which ever remains as the absolute center-source of perfect and infinite stability around which the evolutionary growth of the Supreme progressively unfolds.
(1265.1) 115:5.2 The function of the Trinity is related to the function of the Supreme, for the Trinity is functional on all (total) levels, including the level of the function of Supremacy. But as the age of Havona gives way to the age of the superuniverses, so does the discernible action of the Trinity as immediate creator give way to the creative acts of the children of the Paradise Deities.

6. Relation of the Supreme to the Triodities

(1265.2) 115:6.1 The triodity of actuality continues to function directly in the post-Havona epochs; Paradise gravity grasps the basic units of material existence, the spirit gravity of the Eternal Son operates directly upon the fundamental values of spirit existence, and the mind gravity of the Conjoint Actor unerringly clutches all vital meanings of intellectual existence.
(1265.3) 115:6.2 But as each stage of creative activity proceeds out through uncharted space, it functions and exists farther and farther removed from direct action by the creative forces and divine personalities of central emplacement — the absolute Isle of Paradise and the infinite Deities resident thereon. These successive levels of cosmic existence become, therefore, increasingly dependent upon developments within the three Absolute potentialities of infinity.
(1265.4) 115:6.3 The Supreme Being embraces possibilities for cosmic ministry that are not apparently manifested in the Eternal Son, the Infinite Spirit, or the nonpersonal realities of the Isle of Paradise. This statement is made with due regard for the absoluteness of these three basic actualities, but the growth of the Supreme is not only predicated on these actualities of Deity and Paradise but is also involved in developments within the Deity, Universal, and Unqualified Absolutes.
(1265.5) 115:6.4 The Supreme not only grows as the Creators and creatures of the evolving universes attain to Godlikeness, but this finite Deity also experiences growth as a result of the creature and Creator mastery of the finite possibilities of the grand universe. The motion of the Supreme is twofold: intensively toward Paradise and Deity and extensively toward the limitlessness of the Absolutes of potential.
(1265.6) 115:6.5 In the present universe age this dual motion is revealed in the descending and ascending personalities of the grand universe. The Supreme Creator Personalities and all their divine associates are reflective of the outward, diverging motion of the Supreme, while the ascending pilgrims from the seven superuniverses are indicative of the inward, converging trend of Supremacy.
(1265.7) 115:6.6 Always is the finite Deity seeking for dual correlation, inward toward Paradise and the Deities thereof and outward toward infinity and the Absolutes therein. The mighty eruption of the Paradise-creative divinity personalizing in the Creator Sons and powerizing in the power controllers, signifies the vast outsurge of Supremacy into the domains of potentiality, while the endless procession of the ascending creatures of the grand universe witnesses the mighty insurge of Supremacy toward unity with Paradise Deity.
(1265.8) 115:6.7 Human beings have learned that the motion of the invisible may sometimes be discerned by observing its effects on the visible; and we in the universes have long since learned to detect the movements and trends of Supremacy by observing the repercussions of such evolutions in the personalities and patterns of the grand universe.
(1266.1) 115:6.8 Though we are not sure, we believe that, as a finite reflection of Paradise Deity, the Supreme is engaged in an eternal progression into outer space; but as a qualification of the three Absolute potentials of outer space, this Supreme Being is forever seeking for Paradise coherence. And these dual motions seem to account for most of the basic activities in the presently organized universes.

7. The Nature of the Supreme

(1266.2) 115:7.1 In the Deity of the Supreme the Father-I AM has achieved relatively complete liberation from the limitations inherent in infinity of status, eternity of being, and absoluteness of nature. But God the Supreme has been freed from all existential limitations only by having become subject to experiential qualifications of universal function. In attaining capacity for experience, the finite God also becomes subject to the necessity therefor; in achieving liberation from eternity, the Almighty encounters the barriers of time; and the Supreme could only know growth and development as a consequence of partiality of existence and incompleteness of nature, nonabsoluteness of being.
(1266.3) 115:7.2 All this must be according to the Father’s plan, which has predicated finite progress upon effort, creature achievement upon perseverance, and personality development upon faith. By thus ordaining the experience-evolution of the Supreme, the Father has made it possible for finite creatures to exist in the universes and, by experiential progression, sometime to attain the divinity of Supremacy.
(1266.4) 115:7.3 Including the Supreme and even the Ultimate, all reality, excepting the unqualified values of the seven Absolutes, is relative. The fact of Supremacy is predicated on Paradise power, Son personality, and Conjoint action, but the growth of the Supreme is involved in the Deity Absolute, the Unqualified Absolute, and the Universal Absolute. And this synthesizing and unifying Deity — God the Supreme — is the personification of the finite shadow cast athwart the grand universe by the infinite unity of the unsearchable nature of the Paradise Father, the First Source and Center.
(1266.5) 115:7.4 To the extent that the triodities are directly operative on the finite level, they impinge upon the Supreme, who is the Deity focalization and cosmic summation of the finite qualifications of the natures of the Absolute Actual and the Absolute Potential.
(1266.6) 115:7.5 The Paradise Trinity is considered to be the absolute inevitability; the Seven Master Spirits are apparently Trinity inevitabilities; the power-mind-spirit-personality actualization of the Supreme must be the evolutionary inevitability.
(1266.7) 115:7.6 God the Supreme does not appear to have been inevitable in unqualified infinity, but he seems to be on all relativity levels. He is the indispensable focalizer, summarizer, and encompasser of evolutionary experience, effectively unifying the results of this mode of reality perception in his Deity nature. And all this he appears to do for the purpose of contributing to the appearance of the inevitable eventuation, the superexperience and superfinite manifestation of God the Ultimate.
(1267.1) 115:7.7 The Supreme Being cannot be fully appreciated without taking into consideration source, function, and destiny: relationship to the originating Trinity, the universe of activity, and the Trinity Ultimate of immediate destiny.
(1267.2) 115:7.8 By the process of summating evolutionary experience the Supreme connects the finite with the absonite, even as the mind of the Conjoint Actor integrates the divine spirituality of the personal Son with the immutable energies of the Paradise pattern, and as the presence of the Universal Absolute unifies Deity activation with the Unqualified reactivity. And this unity must be a revelation of the undetected working of the original unity of the First Father-Cause and Source-Pattern of all things and all beings.
(1267.3) 115:7.9 [Sponsored by a Mighty Messenger temporarily sojourning on Urantia.]

The Urantia Book

Paper 116

The Almighty Supreme

(1268.1) 116:0.1 IF MAN recognized that his Creators — his immediate supervisors — while being divine were also finite, and that the God of time and space was an evolving and nonabsolute Deity, then would the inconsistencies of temporal inequalities cease to be profound religious paradoxes. No longer would religious faith be prostituted to the promotion of social smugness in the fortunate while serving only to encourage stoical resignation in the unfortunate victims of social deprivation.
(1268.2) 116:0.2 When viewing the exquisitely perfect spheres of Havona, it is both reasonable and logical to believe they were made by a perfect, infinite, and absolute Creator. But that same reason and logic would compel any honest being, when viewing the turmoil, imperfections, and inequities of Urantia, to conclude that your world had been made by, and was being managed by, Creators who were subabsolute, preinfinite, and other than perfect.
(1268.3) 116:0.3 Experiential growth implies creature-Creator partnership — God and man in association. Growth is the earmark of experiential Deity: Havona did not grow; Havona is and always has been; it is existential like the everlasting Gods who are its source. But growth characterizes the grand universe.
(1268.4) 116:0.4 The Almighty Supreme is a living and evolving Deity of power and personality. His present domain, the grand universe, is also a growing realm of power and personality. His destiny is perfection, but his present experience encompasses the elements of growth and incomplete status.
(1268.5) 116:0.5 The Supreme Being functions primarily in the central universe as a spirit personality; secondarily in the grand universe as God the Almighty, a personality of power. The tertiary function of the Supreme in the master universe is now latent, existing only as an unknown mind potential. No one knows just what this third development of the Supreme Being will disclose. Some believe that, when the superuniverses are settled in light and life, the Supreme will become functional from Uversa as the almighty and experiential sovereign of the grand universe while expanding in power as the superalmighty of the outer universes. Others speculate that the third stage of Supremacy will involve the third level of Deity manifestation. But none of us really know.

1. The Supreme Mind

(1268.6) 116:1.1 The experience of every evolving creature personality is a phase of the experience of the Almighty Supreme. The intelligent subjugation of every physical segment of the superuniverses is a part of the growing control of the Almighty Supreme. The creative synthesis of power and personality is a part of the creative urge of the Supreme Mind and is the very essence of the evolutionary growth of unity in the Supreme Being.
(1269.1) 116:1.2 The union of the power and personality attributes of Supremacy is the function of Supreme Mind; and the completed evolution of the Almighty Supreme will result in one unified and personal Deity — not in any loosely co-ordinated association of divine attributes. From the broader perspective, there will be no Almighty apart from the Supreme, no Supreme apart from the Almighty.
(1269.2) 116:1.3 Throughout the evolutionary ages the physical power potential of the Supreme is vested in the Seven Supreme Power Directors, and the mind potential reposes in the Seven Master Spirits. The Infinite Mind is the function of the Infinite Spirit; the cosmic mind, the ministry of the Seven Master Spirits; the Supreme Mind is in process of actualizing in the co-ordination of the grand universe and in functional association with the revelation and attainment of God the Sevenfold.
(1269.3) 116:1.4 The time-space mind, the cosmic mind, is differently functioning in the seven superuniverses, but it is co-ordinated by some unknown associative technique in the Supreme Being. The Almighty overcontrol of the grand universe is not exclusively physical and spiritual. In the seven superuniverses it is primarily material and spiritual, but there are also present phenomena of the Supreme which are both intellectual and spiritual.
(1269.4) 116:1.5 We really know less about the mind of Supremacy than about any other aspect of this evolving Deity. It is unquestionably active throughout the grand universe and is believed to have a potential destiny of master universe function which is of vast extent. But this we do know: Whereas physique may attain completed growth, and whereas spirit may achieve perfection of development, mind never ceases to progress — it is the experiential technique of endless progress. The Supreme is an experiential Deity and therefore never achieves completion of mind attainment.

2. The Almighty and God the Sevenfold

(1269.5) 116:2.1 The appearance of the universe power presence of the Almighty is concomitant with the appearance on the stage of cosmic action of the high creators and controllers of the evolutionary superuniverses.
(1269.6) 116:2.2 God the Supreme derives his spirit and personality attributes from the Paradise Trinity, but he is power-actualizing in the doings of the Creator Sons, the Ancients of Days, and the Master Spirits, whose collective acts are the source of his growing power as almighty sovereign to and in the seven superuniverses.
(1269.7) 116:2.3 Unqualified Paradise Deity is incomprehensible to the evolving creatures of time and space. Eternity and infinity connote a level of deity reality which time-space creatures cannot comprehend. Infinity of deity and absoluteness of sovereignty are inherent in the Paradise Trinity, and the Trinity is a reality which lies somewhat beyond the understanding of mortal man. Time-space creatures must have origins, relativities, and destinies in order to grasp universe relationships and to understand the meaning values of divinity. Therefore does Paradise Deity attenuate and otherwise qualify the extra-Paradise personalizations of divinity, thus bringing into existence the Supreme Creators and their associates, who ever carry the light of life farther and farther from its Paradise source until it finds its most distant and beautiful expression in the earth lives of the bestowal Sons on the evolutionary worlds.
(1270.1) 116:2.4 And this is the origin of God the Sevenfold, whose successive levels are encountered by mortal man in the following order:
(1270.2) 116:2.5 1. The Creator Sons (and Creative Spirits).
(1270.3) 116:2.6 2. The Ancients of Days.
(1270.4) 116:2.7 3. The Seven Master Spirits.
(1270.5) 116:2.8 4. The Supreme Being.
(1270.6) 116:2.9 5. The Conjoint Actor.
(1270.7) 116:2.10 6. The Eternal Son.
(1270.8) 116:2.11 7. The Universal Father.
(1270.9) 116:2.12 The first three levels are the Supreme Creators; the last three levels are the Paradise Deities. The Supreme ever intervenes as the experiential spirit personalization of the Paradise Trinity and as the experiential focus of the evolutionary almighty power of the creator children of the Paradise Deities. The Supreme Being is the maximum revelation of Deity to the seven superuniverses and for the present universe age.
(1270.10) 116:2.13 By the technique of mortal logic it might be inferred that the experiential reunification of the collective acts of the first three levels of God the Sevenfold would equivalate to the level of Paradise Deity, but such is not the case. Paradise Deity is existential Deity. The Supreme Creators, in their divine unity of power and personality, are constitutive and expressive of a new power potential of experiential Deity. And this power potential of experiential origin finds inevitable and inescapable union with the experiential Deity of Trinity origin — the Supreme Being.
(1270.11) 116:2.14 God the Supreme is not the Paradise Trinity, neither is he any one or all of those superuniverse Creators whose functional activities actually synthesize his evolving almighty power. God the Supreme, while of origin in the Trinity, becomes manifest to evolutionary creatures as a personality of power only through the co-ordinated functions of the first three levels of God the Sevenfold. The Almighty Supreme is now factualizing in time and space through the activities of the Supreme Creator Personalities, even as in eternity the Conjoint Actor flashed into being by the will of the Universal Father and the Eternal Son. These beings of the first three levels of God the Sevenfold are the very nature and source of the power of the Almighty Supreme; therefore must they ever accompany and sustain his administrative acts.

3. The Almighty and Paradise Deity

(1270.12) 116:3.1 The Paradise Deities not only act directly in their gravity circuits throughout the grand universe, but they also function through their various agencies and other manifestations, such as:
(1270.13) 116:3.2 1. The mind focalizations of the Third Source and Center. The finite domains of energy and spirit are literally held together by the mind presences of the Conjoint Actor. This is true from the Creative Spirit in a local universe through the Reflective Spirits of a superuniverse to the Master Spirits in the grand universe. The mind circuits emanating from these varied intelligence focuses represent the cosmic arena of creature choice. Mind is the flexible reality which creatures and Creators can so readily manipulate; it is the vital link connecting matter and spirit. The mind bestowal of the Third Source and Center unifies the spirit person of God the Supreme with the experiential power of the evolutionary Almighty.
(1271.1) 116:3.3 2. The personality revelations of the Second Source and Center. The mind presences of the Conjoint Actor unify the spirit of divinity with the pattern of energy. The bestowal incarnations of the Eternal Son and his Paradise Sons unify, actually fuse, the divine nature of a Creator with the evolving nature of a creature. The Supreme is both creature and creator; the possibility of his being such is revealed in the bestowal actions of the Eternal Son and his co-ordinate and subordinate Sons. The bestowal orders of sonship, the Michaels and the Avonals, actually augment their divine natures with bona fide creature natures which have become theirs by the living of the actual creature life on the evolutionary worlds. When divinity becomes like humanity, inherent in this relationship is the possibility that humanity can become divine.
(1271.2) 116:3.4 3. The indwelling presences of the First Source and Center. Mind unifies spirit causations with energy reactions; bestowal ministry unifies divinity descensions with creature ascensions; and the indwelling fragments of the Universal Father actually unify the evolving creatures with God on Paradise. There are many such presences of the Father which indwell numerous orders of personalities, and in mortal man these divine fragments of God are the Thought Adjusters. The Mystery Monitors are to human beings what the Paradise Trinity is to the Supreme Being. The Adjusters are absolute foundations, and upon absolute foundations freewill choice can cause to be evolved the divine reality of an eternaliter nature, finaliter nature in the case of man, Deity nature in God the Supreme.
(1271.3) 116:3.5 The creature bestowals of the Paradise orders of sonship enable these divine Sons to enrich their personalities by the acquisition of the actual nature of universe creatures, while such bestowals unfailingly reveal to the creatures themselves the Paradise path of divinity attainment. The Adjuster bestowals of the Universal Father enable him to draw the personalities of the volitional will creatures to himself. And throughout all these relationships in the finite universes the Conjoint Actor is the ever-present source of the mind ministry by virtue of which these activities take place.
(1271.4) 116:3.6 In these and many other ways do the Paradise Deities participate in the evolutions of time as they unfold on the circling planets of space, and as they culminate in the emergence of the Supreme personality consequence of all evolution.

4. The Almighty and the Supreme Creators

(1271.5) 116:4.1 The unity of the Supreme Whole is dependent on the progressive unification of the finite parts; the actualization of the Supreme is resultant from, and productive of, these very unifications of the factors of supremacy — the creators, creatures, intelligences, and energies of the universes.
(1272.1) 116:4.2 During those ages in which the sovereignty of Supremacy is undergoing its time development, the almighty power of the Supreme is dependent on the divinity acts of God the Sevenfold, while there seems to be a particularly close relationship between the Supreme Being and the Conjoint Actor together with his primary personalities, the Seven Master Spirits. The Infinite Spirit as the Conjoint Actor functions in many ways which compensate the incompletion of evolutionary Deity and sustains very close relations to the Supreme. This closeness of relationship is shared in measure by all of the Master Spirits but especially by Master Spirit Number Seven, who speaks for the Supreme. This Master Spirit knows — is in personal contact with — the Supreme.
(1272.2) 116:4.3 Early in the projection of the superuniverse scheme of creation, the Master Spirits joined with the ancestral Trinity in the cocreation of the forty-nine Reflective Spirits, and concomitantly the Supreme Being functioned creatively as the culminator of the conjoined acts of the Paradise Trinity and the creative children of Paradise Deity. Majeston appeared and ever since has focalized the cosmic presence of the Supreme Mind, while the Master Spirits continue as source-centers for the far-flung ministry of the cosmic mind.
(1272.3) 116:4.4 But the Master Spirits continue in supervision of the Reflective Spirits. The Seventh Master Spirit is (in his overall supervision of Orvonton from the central universe) in personal contact with (and has overcontrol of) the seven Reflective Spirits located on Uversa. In his inter- and intrasuperuniverse controls and administrations he is in reflective contact with the Reflective Spirits of his own type located on each superuniverse capital.
(1272.4) 116:4.5 These Master Spirits are not only the supporters and augmenters of the sovereignty of Supremacy, but they are in turn affected by the creative purposes of the Supreme. Ordinarily, the collective creations of the Master Spirits are of the quasi-material order (power directors, etc.), while their individual creations are of the spiritual order (supernaphim, etc.). But when the Master Spirits collectively produced the Seven Circuit Spirits in response to the will and purpose of the Supreme Being, it is to be noted that the offspring of this creative act are spiritual, not material or quasi-material.
(1272.5) 116:4.6 And as it is with the Master Spirits of the superuniverses, so is it with the triune rulers of these supercreations — the Ancients of Days. These personifications of Trinity justice-judgment in time and space are the field fulcrums for the mobilizing almighty power of the Supreme, serving as the sevenfold focal points for the evolution of trinitarian sovereignty in the domains of time and space. From their vantage point midway between Paradise and the evolving worlds, these Trinity-origin sovereigns see both ways, know both ways, and co-ordinate both ways.
(1272.6) 116:4.7 But the local universes are the real laboratories in which are worked out the mind experiments, galactic adventures, divinity unfoldings, and personality progressions which, when cosmically totaled, constitute the actual foundation upon which the Supreme is achieving deity evolution in and by experience.
(1272.7) 116:4.8 In the local universes even the Creators evolve: The presence of the Conjoint Actor evolves from a living power focus to the status of the divine personality of a Universe Mother Spirit; the Creator Son evolves from the nature of existential Paradise divinity to the experiential nature of supreme sovereignty. The local universes are the starting points of true evolution, the spawning grounds of bona fide imperfect personalities endowed with the freewill choice of becoming cocreators of themselves as they are to be.
(1273.1) 116:4.9 The Magisterial Sons in their bestowals upon the evolutionary worlds eventually acquire natures expressive of Paradise divinity in experiential unification with the highest spiritual values of material human nature. And through these and other bestowals the Michael Creators likewise acquire the natures and cosmic viewpoints of their actual local universe children. Such Master Creator Sons approximate the completion of subsupreme experience; and when their local universe sovereignty is enlarged to embrace the associated Creative Spirits, it may be said to approximate the limits of supremacy within the present potentials of the evolutionary grand universe.
(1273.2) 116:4.10 When the bestowal Sons reveal new ways for man to find God, they are not creating these paths of divinity attainment; rather are they illuminating the everlasting highways of progression which lead through the presence of the Supreme to the person of the Paradise Father.
(1273.3) 116:4.11 The local universe is the starting place for those personalities who are farthest from God, and who can therefore experience the greatest degree of spiritual ascent in the universe, can achieve the maximum of experiential participation in the cocreation of themselves. These same local universes likewise provide the greatest possible depth of experience for the descending personalities, who thereby achieve something which is to them just as meaningful as the Paradise ascent is to an evolving creature.
(1273.4) 116:4.12 Mortal man appears to be necessary to the full function of God the Sevenfold as this divinity grouping culminates in the actualizing Supreme. There are many other orders of universe personalities who are equally necessary to the evolution of the almighty power of the Supreme, but this portrayal is presented for the edification of human beings, hence is largely limited to those factors operating in the evolution of God the Sevenfold which are related to mortal man.

5. The Almighty and the Sevenfold Controllers

(1273.5) 116:5.1 You have been instructed in the relationship of God the Sevenfold to the Supreme Being, and you should now recognize that the Sevenfold encompasses the controllers as well as the creators of the grand universe. These sevenfold controllers of the grand universe embrace the following:
(1273.6) 116:5.2 1. The Master Physical Controllers.
(1273.7) 116:5.3 2. The Supreme Power Centers.
(1273.8) 116:5.4 3. The Supreme Power Directors.
(1273.9) 116:5.5 4. The Almighty Supreme.
(1273.10) 116:5.6 5. The God of Action — the Infinite Spirit.
(1273.11) 116:5.7 6. The Isle of Paradise.
(1273.12) 116:5.8 7. The Source of Paradise — the Universal Father.
(1273.13) 116:5.9 These seven groups are functionally inseparable from God the Sevenfold and constitute the physical-control level of this Deity association.
(1273.14) 116:5.10 The bifurcation of energy and spirit (stemming from the conjoint presence of the Eternal Son and the Paradise Isle) was symbolized in the superuniverse sense when the Seven Master Spirits unitedly engaged in their first act of collective creation. This episode witnessed the appearance of the Seven Supreme Power Directors. Concomitant therewith the spiritual circuits of the Master Spirits contrastively differentiated from the physical activities of power director supervision, and immediately did the cosmic mind appear as a new factor co-ordinating matter and spirit.
(1274.1) 116:5.11 The Almighty Supreme is evolving as the overcontroller of the physical power of the grand universe. In the present universe age this potential of physical power appears to be centered in the Seven Supreme Power Directors, who operate through the fixed locations of the power centers and through the mobile presences of the physical controllers.
(1274.2) 116:5.12 The time universes are not perfect; that is their destiny. The struggle for perfection pertains not only to the intellectual and the spiritual levels but also to the physical level of energy and mass. The settlement of the seven superuniverses in light and life presupposes their attainment of physical stability. And it is conjectured that the final attainment of material equilibrium will signify the completed evolution of the physical control of the Almighty.
(1274.3) 116:5.13 In the early days of universe building even the Paradise Creators are primarily concerned with material equilibrium. The pattern of a local universe takes shape not only as a result of the activities of the power centers but also because of the space presence of the Creative Spirit. And throughout these early epochs of local universe building the Creator Son exhibits a little-understood attribute of material control, and he does not leave his capital planet until the gross equilibrium of the local universe has been established.
(1274.4) 116:5.14 In the final analysis, all energy responds to mind, and the physical controllers are the children of the mind God, who is the activator of Paradise pattern. The intelligence of the power directors is unremittingly devoted to the task of bringing about material control. Their struggle for physical dominance over the relationships of energy and the motions of mass never ceases until they achieve finite victory over the energies and masses which constitute their perpetual domains of activity.
(1274.5) 116:5.15 The spirit struggles of time and space have to do with the evolution of spirit dominance over matter by the mediation of (personal) mind; the physical (nonpersonal) evolution of the universes has to do with bringing cosmic energy into harmony with the equilibrium concepts of mind subject to the overcontrol of spirit. The total evolution of the entire grand universe is a matter of the personality unification of the energy-controlling mind with the spirit-co-ordinated intellect and will be revealed in the full appearance of the almighty power of the Supreme.
(1274.6) 116:5.16 The difficulty in arriving at a state of dynamic equilibrium is inherent in the fact of the growing cosmos. The established circuits of physical creation are being continually jeopardized by the appearance of new energy and new mass. A growing universe is an unsettled universe; hence no part of the cosmic whole can find real stability until the fullness of time witnesses the material completion of the seven superuniverses.
(1274.7) 116:5.17 In the settled universes of light and life there are no unexpected physical events of major importance. Relatively complete control over the material creation has been achieved; still the problems of the relationship of the settled universes to the evolving universes continue to challenge the skill of the Universe Power Directors. But these problems will gradually vanish with the diminution of new creative activity as the grand universe approaches culmination of evolutionary expression.

6. Spirit Dominance

(1275.1) 116:6.1 In the evolutionary superuniverses energy-matter is dominant except in personality, where spirit through the mediation of mind is struggling for the mastery. The goal of the evolutionary universes is the subjugation of energy-matter by mind, the co-ordination of mind with spirit, and all of this by virtue of the creative and unifying presence of personality. Thus, in relation to personality, do physical systems become subordinate; mind systems, co-ordinate; and spirit systems, directive.
(1275.2) 116:6.2 This union of power and personality is expressive on deity levels in and as the Supreme. But the actual evolution of spirit dominance is a growth which is predicated on the freewill acts of the Creators and creatures of the grand universe.
(1275.3) 116:6.3 On absolute levels, energy and spirit are one. But the moment departure is made from such absolute levels, difference appears, and as energy and spirit move spaceward from Paradise, the gulf between them widens until in the local universes they have become quite divergent. They are no longer identical, neither are they alike, and mind must intervene to interrelate them.
(1275.4) 116:6.4 That energy can be directionized by the action of controller personalities discloses the responsiveness of energy to mind action. That mass can be stabilized through the action of these same controlling entities indicates the responsiveness of mass to the order-producing presence of mind. And that spirit itself in volitional personality can strive through mind for the mastery of energy-matter discloses the potential unity of all finite creation.
(1275.5) 116:6.5 There is an interdependence of all forces and personalities throughout the universe of universes. Creator Sons and Creative Spirits depend on the co-operative function of the power centers and physical controllers in the organization of universes; the Supreme Power Directors are incomplete without the overcontrol of the Master Spirits. In a human being the mechanism of physical life is responsive, in part, to the dictates of (personal) mind. This very mind may, in turn, become dominated by the leadings of purposive spirit, and the result of such evolutionary development is the production of a new child of the Supreme, a new personal unification of the several kinds of cosmic reality.
(1275.6) 116:6.6 And as it is with the parts, so it is with the whole; the spirit person of Supremacy requires the evolutionary power of the Almighty to achieve completion of Deity and to attain destiny of Trinity association. The effort is made by the personalities of time and space, but the culmination and consummation of this effort is the act of the Almighty Supreme. And while the growth of the whole is thus a totalizing of the collective growth of the parts, it equally follows that the evolution of the parts is a segmented reflection of the purposive growth of the whole.
(1275.7) 116:6.7 On Paradise, monota and spirit are as one — indistinguishable except by name. In Havona, matter and spirit, while distinguishably different, are at the same time innately harmonious. In the seven superuniverses, however, there is great divergence; there is a wide gulf between cosmic energy and divine spirit; therefore is there a greater experiential potential for mind action in harmonizing and eventually unifying physical pattern with spiritual purposes. In the time-evolving universes of space there is greater divinity attenuation, more difficult problems to be solved, and larger opportunity to acquire experience in their solution. And this entire superuniverse situation brings into being a larger arena of evolutionary existence in which the possibility of cosmic experience is made available alike to creature and Creator — even to Supreme Deity.
(1276.1) 116:6.8 The dominance of spirit, which is existential on absolute levels, becomes an evolutionary experience on finite levels and in the seven superuniverses. And this experience is shared alike by all, from mortal man to the Supreme Being. All strive, personally strive, in the achievement; all participate, personally participate, in the destiny.

7. The Living Organism of the Grand Universe

(1276.2) 116:7.1 The grand universe is not only a material creation of physical grandeur, spirit sublimity, and intellectual magnitude, it is also a magnificent and responsive living organism. There is actual life pulsating throughout the mechanism of the vast creation of the vibrant cosmos. The physical reality of the universes is symbolic of the perceivable reality of the Almighty Supreme; and this material and living organism is penetrated by intelligence circuits, even as the human body is traversed by a network of neural sensation paths. This physical universe is permeated by energy lanes which effectively activate material creation, even as the human body is nourished and energized by the circulatory distribution of the assimilable energy products of nourishment. The vast universe is not without those co-ordinating centers of magnificent overcontrol which might be compared to the delicate chemical-control system of the human mechanism. But if you only knew something about the physique of a power center, we could, by analogy, tell you so much more about the physical universe.
(1276.3) 116:7.2 Much as mortals look to solar energy for life maintenance, so does the grand universe depend upon the unfailing energies emanating from nether Paradise to sustain the material activities and cosmic motions of space.
(1276.4) 116:7.3 Mind has been given to mortals wherewith they may become self-conscious of identity and personality; and mind — even a Supreme Mind — has been bestowed upon the totality of the finite whereby the spirit of this emerging personality of the cosmos ever strives for the mastery of energy-matter.
(1276.5) 116:7.4 Mortal man is responsive to spirit guidance, even as the grand universe responds to the far-flung spirit-gravity grasp of the Eternal Son, the universal supermaterial cohesion of the eternal spiritual values of all the creations of the finite cosmos of time and space.
(1276.6) 116:7.5 Human beings are capable of making an everlasting self-identification with total and indestructible universe reality — fusion with the indwelling Thought Adjuster. Likewise does the Supreme everlastingly depend on the absolute stability of Original Deity, the Paradise Trinity.
(1276.7) 116:7.6 Man’s urge for Paradise perfection, his striving for God-attainment, creates a genuine divinity tension in the living cosmos which can only be resolved by the evolution of an immortal soul; this is what happens in the experience of a single mortal creature. But when all creatures and all Creators in the grand universe likewise strive for God-attainment and divine perfection, there is built up a profound cosmic tension which can only find resolution in the sublime synthesis of almighty power with the spirit person of the evolving God of all creatures, the Supreme Being.
(1277.1) 116:7.7 [Sponsored by a Mighty Messenger temporarily sojourning on Urantia.]

The Urantia Book

Paper 117

God the Supreme

(1278.1) 117:0.1 TO THE extent that we do the will of God in whatever universe station we may have our existence, in that measure the almighty potential of the Supreme becomes one step more actual. The will of God is the purpose of the First Source and Center as it is potentialized in the three Absolutes, personalized in the Eternal Son, conjoined for universe action in the Infinite Spirit, and eternalized in the everlasting patterns of Paradise. And God the Supreme is becoming the highest finite manifestation of the total will of God.
(1278.2) 117:0.2 If all grand universers should ever relatively achieve the full living of the will of God, then would the time-space creations be settled in light and life, and then would the Almighty, the deity potential of Supremacy, become factual in the emergence of the divine personality of God the Supreme.
(1278.3) 117:0.3 When an evolving mind becomes attuned to the circuits of cosmic mind, when an evolving universe becomes stabilized after the pattern of the central universe, when an advancing spirit contacts the united ministry of the Master Spirits, when an ascending mortal personality finally attunes to the divine leading of the indwelling Adjuster, then has the actuality of the Supreme become real by one more degree in the universes; then has the divinity of Supremacy advanced one more step toward cosmic realization.
(1278.4) 117:0.4 The parts and individuals of the grand universe evolve as a reflection of the total evolution of the Supreme, while in turn the Supreme is the synthetic cumulative total of all grand universe evolution. From the mortal viewpoint both are evolutionary and experiential reciprocals.

1. Nature of the Supreme Being

(1278.5) 117:1.1 The Supreme is the beauty of physical harmony, the truth of intellectual meaning, and the goodness of spiritual value. He is the sweetness of true success and the joy of everlasting achievement. He is the oversoul of the grand universe, the consciousness of the finite cosmos, the completion of finite reality, and the personification of Creator-creature experience. Throughout all future eternity God the Supreme will voice the reality of volitional experience in the trinity relationships of Deity.
(1278.6) 117:1.2 In the persons of the Supreme Creators the Gods have descended from Paradise to the domains of time and space, there to create and to evolve creatures with Paradise-attainment capacity who can ascend thereto in quest of the Father. This universe procession of descending God-revealing Creators and ascending God-seeking creatures is revelatory of the Deity evolution of the Supreme, in whom both descenders and ascenders achieve mutuality of understanding, the discovery of eternal and universal brotherhood. The Supreme Being thus becomes the finite synthesis of the experience of the perfect-Creator cause and the perfecting-creature response.
(1279.1) 117:1.3 The grand universe contains the possibility of, and ever seeks for, complete unification, and this grows out of the fact that this cosmic existence is a consequence of the creative acts and the power mandates of the Paradise Trinity, which is unqualified unity. This very trinitarian unity is expressed in the finite cosmos in the Supreme, whose reality becomes increasingly apparent as the universes attain to the maximum level of Trinity identification.
(1279.2) 117:1.4 The will of the Creator and the will of the creature are qualitatively different, but they are also experientially akin, for creature and Creator can collaborate in the achievement of universe perfection. Man can work in liaison with God and thereby cocreate an eternal finaliter. God can work even as humanity in the incarnations of his Sons, who thereby achieve the supremacy of creature experience.
(1279.3) 117:1.5 In the Supreme Being, Creator and creature are united in one Deity whose will is expressive of one divine personality. And this will of the Supreme is something more than the will of either creature or Creator, even as the sovereign will of the Master Son of Nebadon is now something more than a combination of the will of divinity and humanity. The union of Paradise perfection and time-space experience yields a new meaning value on deity levels of reality.
(1279.4) 117:1.6 The evolving divine nature of the Supreme is becoming a faithful portrayal of the matchless experience of all creatures and of all Creators in the grand universe. In the Supreme, creatorship and creaturehood are at one; they are forever united by that experience which was born of the vicissitudes attendant upon the solution of the manifold problems which beset all finite creation as it pursues the eternal path in quest of perfection and liberation from the fetters of incompleteness.
(1279.5) 117:1.7 Truth, beauty, and goodness are correlated in the ministry of the Spirit, the grandeur of Paradise, the mercy of the Son, and the experience of the Supreme. God the Supreme is truth, beauty, and goodness, for these concepts of divinity represent finite maximums of ideational experience. The eternal sources of these triune qualities of divinity are on superfinite levels, but a creature could only conceive of such sources as supertruth, superbeauty, and supergoodness.
(1279.6) 117:1.8 Michael, a creator, revealed the divine love of the Creator Father for his terrestrial children. And having discovered and received this divine affection, men can aspire to reveal this love to their brethren in the flesh. Such creature affection is a true reflection of the love of the Supreme.
(1279.7) 117:1.9 The Supreme is symmetrically inclusive. The First Source and Center is potential in the three great Absolutes, is actual in Paradise, in the Son, and in the Spirit; but the Supreme is both actual and potential, a being of personal supremacy and of almighty power, responsive alike to creature effort and Creator purpose; self-acting upon the universe and self-reactive to the sum total of the universe; and at one and the same time the supreme creator and the supreme creature. The Deity of Supremacy is thus expressive of the sum total of the entire finite.

2. The Source of Evolutionary Growth

(1280.1) 117:2.1 The Supreme is God-in-time; his is the secret of creature growth in time; his also is the conquest of the incomplete present and the consummation of the perfecting future. And the final fruits of all finite growth are: power controlled through mind by spirit by virtue of the unifying and creative presence of personality. The culminating consequence of all this growth is the Supreme Being.
(1280.2) 117:2.2 To mortal man, existence is equivalent to growth. And so indeed it would seem to be, even in the larger universe sense, for spirit-led existence does seem to result in experiential growth — augmentation of status. We have long held, however, that the present growth which characterizes creature existence in the present universe age is a function of the Supreme. We equally hold that this kind of growth is peculiar to the age of the growth of the Supreme, and that it will terminate with the completion of the growth of the Supreme.
(1280.3) 117:2.3 Consider the status of the creature-trinitized sons: They are born and live in the present universe age; they have personalities, together with mind and spirit endowments. They have experiences and the memory thereof, but they do not grow as do ascenders. It is our belief and understanding that these creature-trinitized sons, while they are in the present universe age, are really of the next universe age — the age which will follow the completion of the growth of the Supreme. Hence they are not in the Supreme as of his present status of incompleteness and consequent growth. Thus they are nonparticipating in the experiential growth of the present universe age, being held in reserve for the next universe age.
(1280.4) 117:2.4 My own order, the Mighty Messengers, being Trinity embraced, are nonparticipating in the growth of the present universe age. In a sense we are in status as of the preceding universe age as in fact are the Stationary Sons of the Trinity. One thing is certain: Our status is fixed by the Trinity embrace, and experience no longer eventuates in growth.
(1280.5) 117:2.5 This is not true of the finaliters nor of any other of the evolutionary and experiential orders which are participants in the growth process of the Supreme. You mortals now living on Urantia who may aspire to Paradise attainment and finaliter status should understand that such a destiny is only realizable because you are in and of the Supreme, hence are participants in the cycle of the growth of the Supreme.
(1280.6) 117:2.6 There will come an end sometime to the growth of the Supreme; his status will achieve completion (in the energy-spirit sense). This termination of the evolution of the Supreme will also witness the ending of creature evolution as a part of Supremacy. What kind of growth may characterize the universes of outer space, we do not know. But we are very sure that it will be something very different from anything that has been seen in the present age of the evolution of the seven superuniverses. It will undoubtedly be the function of the evolutionary citizens of the grand universe to compensate the outer-spacers for this deprivation of the growth of Supremacy.
(1280.7) 117:2.7 As existent upon the consummation of the present universe age, the Supreme Being will function as an experiential sovereign in the grand universe. Outer-spacers — citizens of the next universe age — will have a postsuperuniverse growth potential, a capacity for evolutionary attainment presupposing the sovereignty of the Almighty Supreme, hence excluding creature participation in the power-personality synthesis of the present universe age.
(1281.1) 117:2.8 Thus may the incompleteness of the Supreme be regarded as a virtue since it makes possible the evolutionary growth of the creature-creation of the present universes. Emptiness does have its virtue, for it may become experientially filled.
(1281.2) 117:2.9 One of the most intriguing questions in finite philosophy is this: Does the Supreme Being actualize in response to the evolution of the grand universe, or does this finite cosmos progressively evolve in response to the gradual actualization of the Supreme? Or is it possible that they are mutually interdependent for their development? that they are evolutionary reciprocals, each initiating the growth of the other? Of this we are certain: Creatures and universes, high and low, are evolving within the Supreme, and as they evolve, there is appearing the unified summation of the entire finite activity of this universe age. And this is the appearance of the Supreme Being, to all personalities the evolution of the almighty power of God the Supreme.

3. Significance of the Supreme to Universe Creatures

(1281.3) 117:3.1 The cosmic reality variously designated as the Supreme Being, God the Supreme, and the Almighty Supreme, is the complex and universal synthesis of the emerging phases of all finite realities. The far-flung diversification of eternal energy, divine spirit, and universal mind attains finite culmination in the evolution of the Supreme, who is the sum total of all finite growth, self-realized on deity levels of finite maximum completion.
(1281.4) 117:3.2 The Supreme is the divine channel through which flows the creative infinity of the triodities that crystallizes into the galactic panorama of space, against which takes place the magnificent personality drama of time: the spirit conquest of energy-matter through the mediation of mind.
(1281.5) 117:3.3 Said Jesus: “I am the living way,” and so he is the living way from the material level of self-consciousness to the spiritual level of God-consciousness. And even as he is this living way of ascension from the self to God, so is the Supreme the living way from finite consciousness to transcendence of consciousness, even to the insight of absonity.
(1281.6) 117:3.4 Your Creator Son can actually be such a living channel from humanity to divinity since he has personally experienced the fullness of the traversal of this universe path of progression, from the true humanity of Joshua ben Joseph, the Son of Man, to the Paradise divinity of Michael of Nebadon, the Son of the infinite God. Similarly can the Supreme Being function as the universe approach to the transcendence of finite limitations, for he is the actual embodiment and personal epitome of all creature evolution, progression, and spiritualization. Even the grand universe experiences of the descending personalities from Paradise are that part of his experience which is complemental to his summation of the ascending experiences of the pilgrims of time.
(1281.7) 117:3.5 Mortal man is more than figuratively made in the image of God. From a physical standpoint this statement is hardly true, but with reference to certain universe potentialities it is an actual fact. In the human race, something of the same drama of evolutionary attainment is being unfolded as takes place, on a vastly larger scale, in the universe of universes. Man, a volitional personality, becomes creative in liaison with an Adjuster, an impersonal entity, in the presence of the finite potentialities of the Supreme, and the result is the flowering of an immortal soul. In the universes the Creator personalities of time and space function in liaison with the impersonal spirit of the Paradise Trinity and become thereby creative of a new power potential of Deity reality.
(1282.1) 117:3.6 Mortal man, being a creature, is not exactly like the Supreme Being, who is deity, but man’s evolution does in some ways resemble the growth of the Supreme. Man consciously grows from the material toward the spiritual by the strength, power, and persistency of his own decisions; he also grows as his Thought Adjuster develops new techniques for reaching down from the spiritual to the morontial soul levels; and once the soul comes into being, it begins to grow in and of itself.
(1282.2) 117:3.7 This is somewhat like the way in which the Supreme Being expands. His sovereignty grows in and out of the acts and achievements of the Supreme Creator Personalities; that is the evolution of the majesty of his power as the ruler of the grand universe. His deity nature is likewise dependent on the pre-existent unity of the Paradise Trinity. But there is still another aspect to the evolution of God the Supreme: He is not only Creator-evolved and Trinity-derived; he is also self-evolved and self-derived. God the Supreme is himself a volitional, creative participant in his own deity actualization. The human morontial soul is likewise a volitional, cocreative partner in its own immortalization.
(1282.3) 117:3.8 The Father collaborates with the Conjoint Actor in manipulating the energies of Paradise and in rendering these responsive to the Supreme. The Father collaborates with the Eternal Son in the production of Creator personalities whose acts will sometime culminate in the sovereignty of the Supreme. The Father collaborates with both Son and Spirit in the creation of Trinity personalities to function as rulers of the grand universe until such time as the completed evolution of the Supreme qualifies him to assume that sovereignty. The Father co-operates with his Deity and non-Deity co-ordinates in these and many other ways in the furtherance of the evolution of Supremacy, but he also functions alone in these matters. And his solitary function is probably best revealed in the ministry of the Thought Adjusters and their associated entities.
(1282.4) 117:3.9 Deity is unity, existential in the Trinity, experiential in the Supreme, and, in mortals, creature-realized in Adjuster fusion. The presence of the Thought Adjusters in mortal man reveals the essential unity of the universe, for man, the lowest possible type of universe personality, contains within himself an actual fragment of the highest and eternal reality, even the original Father of all personalities.
(1282.5) 117:3.10 The Supreme Being evolves by virtue of his liaison with the Paradise Trinity and in consequence of the divinity successes of the creator and administrator children of that Trinity. Man’s immortal soul evolves its own eternal destiny by association with the divine presence of the Paradise Father and in accordance with the personality decisions of the human mind. What the Trinity is to God the Supreme, the Adjuster is to evolving man.
(1282.6) 117:3.11 During the present universe age the Supreme Being is apparently unable to function directly as a creator except in those instances where the finite possibilities of action have been exhausted by the creative agencies of time and space. Thus far in universe history this has transpired but once; when the possibilities of finite action in the matter of universe reflectivity had been exhausted, then did the Supreme function as the creative culminator of all antecedent creator actions. And we believe he will again function as a culminator in future ages whenever antecedent creatorship has completed an appropriate cycle of creative activity.
(1283.1) 117:3.12 The Supreme Being did not create man, but man was literally created out of, his very life was derived from, the potentiality of the Supreme. Nor does he evolve man; yet is the Supreme himself the very essence of evolution. From the finite standpoint, we actually live, move, and have our being within the immanence of the Supreme.
(1283.2) 117:3.13 The Supreme apparently cannot initiate original causation but appears to be the catalyzer of all universe growth and is seemingly destined to provide totality culmination as regards the destiny of all experiential-evolutionary beings. The Father originates the concept of a finite cosmos; the Creator Sons factualize this idea in time and space with the consent and co-operation of the Creative Spirits; the Supreme culminates the total finite and establishes its relationship with the destiny of the absonite.

4. The Finite God

(1283.3) 117:4.1 As we view the ceaseless struggles of the creature creation for perfection of status and divinity of being, we cannot but believe that these unending efforts bespeak the unceasing struggle of the Supreme for divine self-realization. God the Supreme is the finite Deity, and he must cope with the problems of the finite in the total sense of that word. Our struggles with the vicissitudes of time in the evolutions of space are reflections of his efforts to achieve reality of self and completion of sovereignty within the sphere of action which his evolving nature is expanding to the outermost limits of possibility.
(1283.4) 117:4.2 Throughout the grand universe the Supreme struggles for expression. His divine evolution is in measure predicated on the wisdom-action of every personality in existence. When a human being chooses eternal survival, he is cocreating destiny; and in the life of this ascending mortal the finite God finds an increased measure of personality self-realization and an enlargement of experiential sovereignty. But if a creature rejects the eternal career, that part of the Supreme which was dependent on this creature’s choice experiences inescapable delay, a deprivation which must be compensated by substitutional or collateral experience; as for the personality of the nonsurvivor, it is absorbed into the oversoul of creation, becoming a part of the Deity of the Supreme.
(1283.5) 117:4.3 God is so trusting, so loving, that he gives a portion of his divine nature into the hands of even human beings for safekeeping and self-realization. The Father nature, the Adjuster presence, is indestructible regardless of the choice of the mortal being. The child of the Supreme, the evolving self, can be destroyed notwithstanding that the potentially unifying personality of such a misguided self will persist as a factor of the Deity of Supremacy.
(1283.6) 117:4.4 The human personality can truly destroy individuality of creaturehood, and though all that was worth while in the life of such a cosmic suicide will persist, these qualities will not persist as an individual creature. The Supreme will again find expression in the creatures of the universes but never again as that particular person; the unique personality of a nonascender returns to the Supreme as a drop of water returns to the sea.
(1284.1) 117:4.5 Any isolated action of the personal parts of the finite is comparatively irrelevant to the eventual appearance of the Supreme Whole, but the whole is nonetheless dependent on the total acts of the manifold parts. The personality of the individual mortal is insignificant in the face of the total of Supremacy, but the personality of each human being represents an irreplaceable meaning-value in the finite; personality, having once been expressed, never again finds identical expression except in the continuing existence of that living personality.
(1284.2) 117:4.6 And so, as we strive for self-expression, the Supreme is striving in us, and with us, for deity expression. As we find the Father, so has the Supreme again found the Paradise Creator of all things. As we master the problems of self-realization, so is the God of experience achieving almighty supremacy in the universes of time and space.
(1284.3) 117:4.7 Mankind does not ascend effortlessly in the universe, neither does the Supreme evolve without purposeful and intelligent action. Creatures do not attain perfection by mere passivity, nor can the spirit of Supremacy factualize the power of the Almighty without unceasing service ministry to the finite creation.
(1284.4) 117:4.8 The temporal relation of man to the Supreme is the foundation for cosmic morality, the universal sensitivity to, and acceptance of, duty. This is a morality which transcends the temporal sense of relative right and wrong; it is a morality directly predicated on the self-conscious creature’s appreciation of experiential obligation to experiential Deity. Mortal man and all other finite creatures are created out of the living potential of energy, mind, and spirit existent in the Supreme. It is upon the Supreme that the Adjuster-mortal ascender draws for the creation of the immortal and divine character of a finaliter. It is out of the very reality of the Supreme that the Adjuster, with the consent of the human will, weaves the patterns of the eternal nature of an ascending son of God.
(1284.5) 117:4.9 The evolution of Adjuster progress in the spiritualizing and eternalizing of a human personality is directly productive of an enlargement of the sovereignty of the Supreme. Such achievements in human evolution are at the same time achievements in the evolutionary actualization of the Supreme. While it is true that creatures could not evolve without the Supreme, it is probably also true that the evolution of the Supreme can never be fully attained independent of the completed evolution of all creatures. Herein lies the great cosmic responsibility of self-conscious personalities: That Supreme Deity is in a certain sense dependent on the choosing of the mortal will. And the mutual progression of creature evolution and of Supreme evolution is faithfully and fully indicated to the Ancients of Days over the inscrutable mechanisms of universe reflectivity.
(1284.6) 117:4.10 The great challenge that has been given to mortal man is this: Will you decide to personalize the experiencible value meanings of the cosmos into your own evolving selfhood? or by rejecting survival, will you allow these secrets of Supremacy to lie dormant, awaiting the action of another creature at some other time who will in his way attempt a creature contribution to the evolution of the finite God? But that will be his contribution to the Supreme, not yours.
(1284.7) 117:4.11 The great struggle of this universe age is between the potential and the actual — the seeking for actualization by all that is as yet unexpressed. If mortal man proceeds upon the Paradise adventure, he is following the motions of time, which flow as currents within the stream of eternity; if mortal man rejects the eternal career, he is moving counter to the stream of events in the finite universes. The mechanical creation moves on inexorably in accordance with the unfolding purpose of the Paradise Father, but the volitional creation has the choice of accepting or of rejecting the role of personality participation in the adventure of eternity. Mortal man cannot destroy the supreme values of human existence, but he can very definitely prevent the evolution of these values in his own personal experience. To the extent that the human self thus refuses to take part in the Paradise ascent, to just that extent is the Supreme delayed in achieving divinity expression in the grand universe.
(1285.1) 117:4.12 Into the keeping of mortal man has been given not only the Adjuster presence of the Paradise Father but also control over the destiny of an infinitesimal fraction of the future of the Supreme. For as man attains human destiny, so does the Supreme achieve destiny on deity levels.
(1285.2) 117:4.13 And so the decision awaits each of you as it once awaited each of us: Will you fail the God of time, who is so dependent upon the decisions of the finite mind? will you fail the Supreme personality of the universes by the slothfulness of animalistic retrogression? will you fail the great brother of all creatures, who is so dependent on each creature? can you allow yourself to pass into the realm of the unrealized when before you lies the enchanting vista of the universe career — the divine discovery of the Paradise Father and the divine participation in the search for, and the evolution of, the God of Supremacy?
(1285.3) 117:4.14 God’s gifts — his bestowal of reality — are not divorcements from himself; he does not alienate creation from himself, but he has set up tensions in the creations circling Paradise. God first loves man and confers upon him the potential of immortality — eternal reality. And as man loves God, so does man become eternal in actuality. And here is mystery: The more closely man approaches God through love, the greater the reality — actuality — of that man. The more man withdraws from God, the more nearly he approaches nonreality — cessation of existence. When man consecrates his will to the doing of the Father’s will, when man gives God all that he has, then does God make that man more than he is.

5. The Oversoul of Creation

(1285.4) 117:5.1 The great Supreme is the cosmic oversoul of the grand universe. In him the qualities and quantities of the cosmos do find their deity reflection; his deity nature is the mosaic composite of the total vastness of all creature-Creator nature throughout the evolving universes. And the Supreme is also an actualizing Deity embodying a creative will which embraces an evolving universe purpose.
(1285.5) 117:5.2 The intellectual, potentially personal selves of the finite emerge from the Third Source and Center and achieve finite time-space Deity synthesis in the Supreme. When the creature submits to the will of the Creator, he does not submerge or surrender his personality; the individual personality participants in the actualization of the finite God do not lose their volitional selfhood by so functioning. Rather are such personalities progressively augmented by participation in this great Deity adventure; by such union with divinity man exalts, enriches, spiritualizes, and unifies his evolving self to the very threshold of supremacy.
(1286.1) 117:5.3 The evolving immortal soul of man, the joint creation of the material mind and the Adjuster, ascends as such to Paradise and subsequently, when mustered into the Corps of the Finality, becomes allied in some new way with the spirit-gravity circuit of the Eternal Son by a technique of experience known as finaliter transcendation. Such finaliters thus become acceptable candidates for experiential recognition as personalities of God the Supreme. And when these mortal intellects in the unrevealed future assignments of the Corps of the Finality attain the seventh stage of spirit existence, such dual minds will become triune. These two attuned minds, the human and the divine, will become glorified in union with the experiential mind of the then actualized Supreme Being.
(1286.2) 117:5.4 In the eternal future, God the Supreme will be actualized — creatively expressed and spiritually portrayed — in the spiritualized mind, the immortal soul, of ascendant man, even as the Universal Father was so revealed in the earth life of Jesus.
(1286.3) 117:5.5 Man does not unite with the Supreme and submerge his personal identity, but the universe repercussions of the experience of all men do thus form a part of the divine experiencing of the Supreme. “The act is ours, the consequences God’s.”
(1286.4) 117:5.6 The progressing personality leaves a trail of actualized reality as it passes through the ascending levels of the universes. Be they mind, spirit, or energy, the growing creations of time and space are modified by the progression of personality through their domains. When man acts, the Supreme reacts, and this transaction constitutes the fact of progression.
(1286.5) 117:5.7 The great circuits of energy, mind, and spirit are never the permanent possessions of ascending personality; these ministries remain forever a part of Supremacy. In the mortal experience the human intellect resides in the rhythmic pulsations of the adjutant mind-spirits and effects its decisions within the arena produced by encircuitment within this ministry. Upon mortal death the human self is everlastingly divorced from the adjutant circuit. While these adjutants never seem to transmit experience from one personality to another, they can and do transmit the impersonal repercussions of decision-action through God the Sevenfold to God the Supreme. (At least this is true of the adjutants of worship and wisdom.)
(1286.6) 117:5.8 And so it is with the spiritual circuits: Man utilizes these in his ascent through the universes, but he never possesses them as a part of his eternal personality. But these circuits of spiritual ministry, whether Spirit of Truth, Holy Spirit, or superuniverse spirit presences, are receptive and reactive to the emerging values in ascending personality, and these values are faithfully transmitted through the Sevenfold to the Supreme.
(1286.7) 117:5.9 While such spiritual influences as the Holy Spirit and the Spirit of Truth are local universe ministrations, their guidance is not wholly confined to the geographic limitations of a given local creation. As the ascending mortal passes beyond the boundaries of his local universe of origin, he is not entirely deprived of the ministry of the Spirit of Truth which has so constantly taught and guided him through the philosophic mazes of the material and morontial worlds, in every crisis of ascension unfailingly directing the Paradise pilgrim, ever saying: “This is the way.” When you leave the domains of the local universe, through the ministry of the spirit of the emerging Supreme Being and through the provisions of superuniverse reflectivity, you will still be guided in your Paradise ascent by the comforting directive spirit of the Paradise bestowal Sons of God.
(1287.1) 117:5.10 How do these manifold circuits of cosmic ministry register the meanings, values, and facts of evolutionary experience in the Supreme? We are not exactly certain, but we believe that this registry takes place through the persons of the Supreme Creators of Paradise origin who are the immediate bestowers of these circuits of time and space. The mind-experience accumulations of the seven adjutant mind-spirits, in their ministry to the physical level of intellect, are a part of the local universe experience of the Divine Minister, and through this Creative Spirit they probably find registry in the mind of Supremacy. Likewise are mortal experiences with the Spirit of Truth and the Holy Spirit probably registered by similar techniques in the person of Supremacy.
(1287.2) 117:5.11 Even the experience of man and Adjuster must find echo in the divinity of God the Supreme, for, as the Adjusters experience, they are like the Supreme, and the evolving soul of mortal man is created out of the pre-existent possibility for such experience within the Supreme.
(1287.3) 117:5.12 In this manner do the manifold experiences of all creation become a part of the evolution of Supremacy. Creatures merely utilize the qualities and quantities of the finite as they ascend to the Father; the impersonal consequences of such utilization remain forever a part of the living cosmos, the Supreme person.
(1287.4) 117:5.13 What man himself takes with him as a personality possession are the character consequences of the experience of having used the mind and spirit circuits of the grand universe in his Paradise ascent. When man decides, and when he consummates this decision in action, man experiences, and the meanings and the values of this experience are forever a part of his eternal character on all levels, from the finite to the final. Cosmically moral and divinely spiritual character represents the creature’s capital accumulation of personal decisions which have been illuminated by sincere worship, glorified by intelligent love, and consummated in brotherly service.
(1287.5) 117:5.14 The evolving Supreme will eventually compensate finite creatures for their inability ever to achieve more than limited experience contact with the universe of universes. Creatures can attain the Paradise Father, but their evolutionary minds, being finite, are incapable of really understanding the infinite and absolute Father. But since all creature experiencing registers in, and is a part of, the Supreme, when all creatures attain the final level of finite existence, and after total universe development makes possible their attainment of God the Supreme as an actual divinity presence, then, inherent in the fact of such contact, is contact with total experience. The finite of time contains within itself the seeds of eternity; and we are taught that, when the fullness of evolution witnesses the exhaustion of the capacity for cosmic growth, the total finite will embark upon the absonite phases of the eternal career in quest of the Father as Ultimate.

6. The Quest for the Supreme

(1287.6) 117:6.1 We seek the Supreme in the universes, but we find him not. “He is the within and the without of all things and beings, moving and quiescent. Unrecognizable in his mystery, though distant, yet is he near.” The Almighty Supreme is “the form of the yet unformed, the pattern of the yet uncreated.” The Supreme is your universe home, and when you find him, it will be like returning home. He is your experiential parent, and even as in the experience of human beings, so has he grown in the experience of divine parenthood. He knows you because he is creaturelike as well as creatorlike.
(1288.1) 117:6.2 If you truly desire to find God, you cannot help having born in your minds the consciousness of the Supreme. As God is your divine Father, so is the Supreme your divine Mother, in whom you are nurtured throughout your lives as universe creatures. “How universal is the Supreme — he is on all sides! The limitless things of creation depend on his presence for life, and none are refused.”
(1288.2) 117:6.3 What Michael is to Nebadon, the Supreme is to the finite cosmos; his Deity is the great avenue through which the love of the Father flows outward to all creation, and he is the great avenue through which finite creatures pass inward in their quest of the Father, who is love. Even Thought Adjusters are related to him; in original nature and divinity they are like the Father, but when they experience the transactions of time in the universes of space, they become like the Supreme.
(1288.3) 117:6.4 The act of the creature’s choosing to do the will of the Creator is a cosmic value and has a universe meaning which is immediately reacted to by some unrevealed but ubiquitous force of co-ordination, probably the functioning of the ever-enlarging action of the Supreme Being.
(1288.4) 117:6.5 The morontia soul of an evolving mortal is really the son of the Adjuster action of the Universal Father and the child of the cosmic reaction of the Supreme Being, the Universal Mother. The mother influence dominates the human personality throughout the local universe childhood of the growing soul. The influence of the Deity parents becomes more equal after the Adjuster fusion and during the superuniverse career, but when the creatures of time begin the traversal of the central universe of eternity, the Father nature becomes increasingly manifest, attaining its height of finite manifestation upon the recognition of the Universal Father and the admission into the Corps of the Finality.
(1288.5) 117:6.6 In and through the experience of finaliter attainment the experiential mother qualities of the ascending self become tremendously affected by contact and infusion with the spirit presence of the Eternal Son and the mind presence of the Infinite Spirit. Then, throughout the realms of finaliter activity in the grand universe, there appears a new awakening of the latent mother potential of the Supreme, a new realization of experiential meanings, and a new synthesis of experiential values of the entire ascension career. It appears that this realization of self will continue in the universe careers of the sixth-stage finaliters until the mother inheritance of the Supreme attains to finite synchrony with the Adjuster inheritance of the Father. This intriguing period of grand universe function represents the continuing adult career of the ascendant and perfected mortal.
(1288.6) 117:6.7 Upon the completion of the sixth stage of existence and the entrance upon the seventh and final stage of spirit status, there will probably ensue the advancing ages of enriching experience, ripening wisdom, and divinity realization. In the nature of the finaliter this will probably equal the completed attainment of the mind struggle for spirit self-realization, the completion of the co-ordination of the ascendant man-nature with the divine Adjuster-nature within the limits of finite possibilities. Such a magnificent universe self thus becomes the eternal finaliter son of the Paradise Father as well as the eternal universe child of the Mother Supreme, a universe self qualified to represent both the Father and Mother of universes and personalities in any activity or undertaking pertaining to the finite administration of created, creating, or evolving things and beings.
(1289.1) 117:6.8 All soul-evolving humans are literally the evolutionary sons of God the Father and God the Mother, the Supreme Being. But until such time as mortal man becomes soul-conscious of his divine heritage, this assurance of Deity kinship must be faith realized. Human life experience is the cosmic cocoon in which the universe endowments of the Supreme Being and the universe presence of the Universal Father (none of which are personalities) are evolving the morontia soul of time and the human-divine finaliter character of universe destiny and eternal service.
(1289.2) 117:6.9 Men all too often forget that God is the greatest experience in human existence. Other experiences are limited in their nature and content, but the experience of God has no limits save those of the creature’s comprehension capacity, and this very experience is in itself capacity enlarging. When men search for God, they are searching for everything. When they find God, they have found everything. The search for God is the unstinted bestowal of love attended by amazing discoveries of new and greater love to be bestowed.
(1289.3) 117:6.10 All true love is from God, and man receives the divine affection as he himself bestows this love upon his fellows. Love is dynamic. It can never be captured; it is alive, free, thrilling, and always moving. Man can never take the love of the Father and imprison it within his heart. The Father’s love can become real to mortal man only by passing through that man’s personality as he in turn bestows this love upon his fellows. The great circuit of love is from the Father, through sons to brothers, and hence to the Supreme. The love of the Father appears in the mortal personality by the ministry of the indwelling Adjuster. Such a God-knowing son reveals this love to his universe brethren, and this fraternal affection is the essence of the love of the Supreme.
(1289.4) 117:6.11 There is no approach to the Supreme except through experience, and in the current epochs of creation there are only three avenues of creature approach to Supremacy:
(1289.5) 117:6.12 1. The Paradise Citizens descend from the eternal Isle through Havona, where they acquire capacity for Supremacy comprehension through observation of the Paradise-Havona reality differential and by exploratory discovery of the manifold activities of the Supreme Creator Personalities, ranging from the Master Spirits to the Creator Sons.
(1289.6) 117:6.13 2. The time-space ascenders coming up from the evolutionary universes of the Supreme Creators make close approach to the Supreme in the traversal of Havona as a preliminary to the augmenting appreciation of the unity of the Paradise Trinity.
(1289.7) 117:6.14 3. The Havona natives acquire a comprehension of the Supreme through contacts with descending pilgrims from Paradise and ascending pilgrims from the seven superuniverses. Havona natives are inherently in position to harmonize the essentially different viewpoints of the citizens of the eternal Isle and the citizens of the evolutionary universes.
(1290.1) 117:6.15 To evolutionary creatures there are seven great approaches to the Universal Father, and each of these Paradise ascensions passes through the divinity of one of the Seven Master Spirits; and each such approach is made possible by an enlargement of experience receptivity consequent upon the creature’s having served in the superuniverse reflective of the nature of that Master Spirit. The sum total of these seven experiences constitutes the present-known limits of a creature’s consciousness of the reality and actuality of God the Supreme.
(1290.2) 117:6.16 It is not only man’s own limitations which prevent him from finding the finite God; it is also the incompletion of the universe; even the incompletion of all creatures — past, present, and future — makes the Supreme inaccessible. God the Father can be found by any individual who has attained the divine level of Godlikeness, but God the Supreme will never be personally discovered by any one creature until that far-distant time when, through the universal attainment of perfection, all creatures will simultaneously find him.
(1290.3) 117:6.17 Despite the fact that you cannot, in this universe age, personally find him as you can and will find the Father, the Son, and the Spirit, nevertheless, the Paradise ascent and subsequent universe career will gradually create in your consciousness the recognition of the universe presence and the cosmic action of the God of all experience. The fruits of the spirit are the substance of the Supreme as he is realizable in human experience.
(1290.4) 117:6.18 Man’s sometime attainment of the Supreme is consequent upon his fusion with the spirit of Paradise Deity. With Urantians this spirit is the Adjuster presence of the Universal Father; and though the Mystery Monitor is from the Father and like the Father, we doubt that even such a divine gift can achieve the impossible task of revealing the nature of the infinite God to a finite creature. We suspect that what the Adjusters will reveal to future seventh-stage finaliters will be the divinity and nature of God the Supreme. And this revelation will be to a finite creature what the revelation of the Infinite would be to an absolute being.
(1290.5) 117:6.19 The Supreme is not infinite, but he probably embraces all of infinity that a finite creature can ever really comprehend. To understand more than the Supreme is to be more than finite!
(1290.6) 117:6.20 All experiential creations are interdependent in their realization of destiny. Only existential reality is self-contained and self-existent. Havona and the seven superuniverses require each other to achieve the maximum of finite attainment; likewise will they be sometime dependent on the future universes of outer space for finite transcendence.
(1290.7) 117:6.21 A human ascender can find the Father; God is existential and therefore real, irrespective of the status of experience in the total universe. But no single ascender will ever find the Supreme until all ascenders have reached that maximum universe maturity which qualifies them simultaneously to participate in this discovery.
(1290.8) 117:6.22 The Father is no respecter of persons; he treats each of his ascending sons as cosmic individuals. The Supreme likewise is no respecter of persons; he treats his experiential children as a single cosmic total.
(1290.9) 117:6.23 Man can discover the Father in his heart, but he will have to search for the Supreme in the hearts of all other men; and when all creatures perfectly reveal the love of the Supreme, then will he become a universe actuality to all creatures. And that is just another way of saying that the universes will be settled in light and life.
(1291.1) 117:6.24 The attainment of perfected self-realization by all personalities plus the attainment of perfected equilibrium throughout the universes equals the attainment of the Supreme and witnesses the liberation of all finite reality from the limitations of incomplete existence. Such an exhaustion of all finite potentials yields the completed attainment of the Supreme and may be otherwise defined as the completed evolutionary actualization of the Supreme Being himself.
(1291.2) 117:6.25 Men do not find the Supreme suddenly and spectacularly as an earthquake tears chasms into the rocks, but they find him slowly and patiently as a river quietly wears away the soil beneath.
(1291.3) 117:6.26 When you find the Father, you will find the great cause of your spiritual ascent in the universes; when you find the Supreme, you will discover the great result of your career of Paradise progression.
(1291.4) 117:6.27 But no God-knowing mortal can ever be lonely in his journey through the cosmos, for he knows that the Father walks beside him each step of the way, while the very way that he is traversing is the presence of the Supreme.

7. The Future of the Supreme

(1291.5) 117:7.1 The completed realization of all finite potentials equals the completion of the realization of all evolutionary experience. This suggests the final emergence of the Supreme as an almighty Deity presence in the universes. We believe that the Supreme, in this stage of development, will be as discretely personalized as is the Eternal Son, as concretely powerized as is the Isle of Paradise, as completely unified as is the Conjoint Actor, and all of this within the limitations of the finite possibilities of Supremacy at the culmination of the present universe age.
(1291.6) 117:7.2 While this is an entirely proper concept of the future of the Supreme, we would call attention to certain problems inherent in this concept:
(1291.7) 117:7.3 1. The Unqualified Supervisors of the Supreme could hardly be deitized at any stage prior to his completed evolution, and yet these same supervisors even now qualifiedly exercise the sovereignty of supremacy concerning the universes settled in light and life.
(1291.8) 117:7.4 2. The Supreme could hardly function in the Trinity Ultimate until he had attained complete actuality of universe status, and yet the Trinity Ultimate is even now a qualified reality, and you have been informed of the existence of the Qualified Vicegerents of the Ultimate.*
(1291.9) 117:7.5 3. The Supreme is not completely real to universe creatures, but there are many reasons for deducing that he is quite real to the Sevenfold Deity, extending from the Universal Father on Paradise to the Creator Sons and the Creative Spirits of the local universes.
(1291.10) 117:7.6 It may be that on the upper limits of the finite, where time conjoins transcended time, there is some sort of blurring and blending of sequence. It may be that the Supreme is able to forecast his universe presence onto these supertime levels and then to a limited degree anticipate future evolution by reflecting this future forecast back to the created levels as the Immanence of the Projected Incomplete. Such phenomena may be observed wherever finite makes contact with superfinite, as in the experiences of human beings who are indwelt by Thought Adjusters that are veritable predictions of man’s future universe attainments throughout all eternity.
(1292.1) 117:7.7 When mortal ascenders are admitted to the finaliter corps of Paradise, they take an oath to the Paradise Trinity, and in taking this oath of allegiance, they are thereby pledging eternal fidelity to God the Supreme, who is the Trinity as comprehended by all finite creature personalities. Subsequently, as the finaliter companies function throughout the evolving universes, they are solely amenable to the mandates of Paradise origin until the eventful times of the settling of local universes in light and life. As the new governmental organizations of these perfected creations begin to be reflective of the emerging sovereignty of the Supreme, we observe that the outlying finaliter companies then acknowledge the jurisdictional authority of such new governments. It appears that God the Supreme is evolving as the unifier of the evolutionary Corps of the Finality, but it is highly probable that the eternal destiny of these seven corps will be directed by the Supreme as a member of the Ultimate Trinity.
(1292.2) 117:7.8 The Supreme Being contains three superfinite possibilities for universe manifestation:
(1292.3) 117:7.9 1. Absonite collaboration in the first experiential Trinity.
(1292.4) 117:7.10 2. Coabsolute relationship in the second experiential Trinity.
(1292.5) 117:7.11 3. Coinfinite participation in the Trinity of Trinities, but we have no satisfactory concept as to what this really means.
(1292.6) 117:7.12 This is one of the generally accepted hypotheses of the future of the Supreme, but there are also many speculations concerning his relations to the present grand universe subsequent to its attainment of the status of light and life.
(1292.7) 117:7.13 The present goal of the superuniverses is to become, as they are and within their potentials, perfect, even as is Havona. This perfection pertains to physical and spiritual attainment, even to administrative, governmental, and fraternal development. It is believed that, in the ages to come, the possibilities for disharmony, maladjustment, and misadaptation will be eventually exhausted in the superuniverses. The energy circuits will be in perfect balance and in complete subjugation to mind, while spirit, in the presence of personality, will have achieved the dominance of mind.
(1292.8) 117:7.14 It is conjectured that at this far-distant time the spirit person of the Supreme and attained power of the Almighty will have achieved co-ordinate development, and that both, as unified in and by the Supreme Mind, will factualize as the Supreme Being, a completed actuality in the universes — an actuality which will be observable by all creature intelligences, reacted to by all created energies, co-ordinated in all spiritual entities, and experienced by all universe personalities.
(1292.9) 117:7.15 This concept implies the actual sovereignty of the Supreme in the grand universe. It is altogether likely that the present Trinity administrators will continue as his vicegerents, but we believe that the present demarcations between the seven superuniverses will gradually disappear, and that the entire grand universe will function as a perfected whole.
(1292.10) 117:7.16 It is possible that the Supreme may then be personally resident on Uversa, the headquarters of Orvonton, from which he will direct the administration of the time creations, but this is really only a conjecture. Certainly, though, the personality of the Supreme Being will be definitely contactable at some specific locality, although the ubiquity of his Deity presence will probably continue to permeate the universe of universes. What the relation of the superuniverse citizens of that age will be to the Supreme we do not know, but it may be something like the present relationship between the Havona natives and the Paradise Trinity.
(1293.1) 117:7.17 The perfected grand universe of those future days will be vastly different from what it is at present. Gone will be the thrilling adventures of the organization of the galaxies of space, the planting of life on the uncertain worlds of time, and the evolving of harmony out of chaos, beauty out of potentials, truth out of meanings, and goodness out of values. The time universes will have achieved the fulfillment of finite destiny! And perhaps for a space there will be rest, relaxation from the agelong struggle for evolutionary perfection. But not for long! Certainly, surely, and inexorably the enigma of the emerging Deity of God the Ultimate will challenge these perfected citizens of the settled universes just as their struggling evolutionary forebears were once challenged by the quest for God the Supreme. The curtain of cosmic destiny will draw back to reveal the transcendent grandeur of the alluring absonite quest for the attainment of the Universal Father on those new and higher levels revealed in the ultimate of creature experience.
(1293.2) 117:7.18 [Sponsored by a Mighty Messenger temporarily sojourning on Urantia.]

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