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84:7.12 | [
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"Paper": 84,
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} | 1. They were valuable as laborers. |
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} | 2. They were old-age insurance. |
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} | 3. Daughters were salable. |
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} | 4. Family pride required extension of name. |
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} | 5. Sons afforded protection and defense. |
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} | 6. Ghost fear produced a dread of being alone. |
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"Paper": 84,
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} | 7. Certain religions required offspring. |
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"Paper": 84,
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} | Ancestor worshipers view the failure to have sons as the supreme calamity for all time and eternity. They desire above all else to have sons to officiate in the post-mortem feasts, to offer the required sacrifices for the ghost’s progress through spiritland. |
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"Paper": 84,
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} | Among ancient savages, discipline of children was begun very early; and the child early realized that disobedience meant failure or even death just as it did to the animals. It is civilization’s protection of the child from the natural consequences of foolish conduct that contributes so much to modern insubordination. |
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} | Eskimo children thrive on so little discipline and correction simply because they are naturally docile little animals; the children of both the red and the yellow men are almost equally tractable. But in races containing Andite inheritance, children are not so placid; these more imaginative and adventurous youths requi... |
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"Paper": 84,
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} | 1. The large degree of race mixture. |
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"Paper": 84,
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} | 2. Artificial and superficial education. |
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} | 3. Inability of the child to gain culture by imitating parents—the parents are absent from the family picture so much of the time. |
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"Paper": 84,
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} | The olden ideas of family discipline were biologic, growing out of the realization that parents were creators of the child’s being. The advancing ideals of family life are leading to the concept that bringing a child into the world, instead of conferring certain parental rights, entails the supreme responsibility of hu... |
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"Paper": 84,
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} | Civilization regards the parents as assuming all duties, the child as having all the rights. Respect of the child for his parents arises, not in knowledge of the obligation implied in parental procreation, but naturally grows as a result of the care, training, and affection which are lovingly displayed in assisting the... |
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"Paper": 84,
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} | In the present industrial and urban era the marriage institution is evolving along new economic lines. Family life has become more and more costly, while children, who used to be an asset, have become economic liabilities. But the security of civilization itself still rests on the growing willingness of one generation ... |
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"Paper": 84,
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} | Marriage, with children and consequent family life, is stimulative of the highest potentials in human nature and simultaneously provides the ideal avenue for the expression of these quickened attributes of mortal personality. The family provides for the biologic perpetuation of the human species. The home is the natura... |
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"Paper": 84,
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} | Human society would be greatly improved if the civilized races would more generally return to the family-council practices of the Andites. They did not maintain the patriarchal or autocratic form of family government. They were very brotherly and associative, freely and frankly discussing every proposal and regulation ... |
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"Paper": 84,
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} | Family life is the progenitor of true morality, the ancestor of the consciousness of loyalty to duty. The enforced associations of family life stabilize personality and stimulate its growth through the compulsion of necessitous adjustment to other and diverse personalities. But even more, a true family—a good family—re... |
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"Paper": 84,
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} | The great threat against family life is the menacing rising tide of self-gratification, the modern pleasure mania. The prime incentive to marriage used to be economic; sex attraction was secondary. Marriage, founded on self-maintenance, led to self-perpetuation and concomitantly provided one of the most desirable forms... |
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} | Originally, property was the basic institution of self-maintenance, while marriage functioned as the unique institution of self-perpetuation. Although food satisfaction, play, and humor, along with periodic sex indulgence, were means of self-gratification, it remains a fact that the evolving mores have failed to build ... |
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} | The violet race introduced a new and only imperfectly realized characteristic into the experience of humankind—the play instinct coupled with the sense of humor. It was there in measure in the Sangiks and Andonites, but the Adamic strain elevated this primitive propensity into the potential of pleasure, a new and glori... |
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} | There is real danger in the combination of restlessness, curiosity, adventure, and pleasure-abandon characteristic of the post-Andite races. The hunger of the soul cannot be satisfied with physical pleasures; the love of home and children is not augmented by the unwise pursuit of pleasure. Though you exhaust the resour... |
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"Paper": 84,
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} | Advancing celestial beings all enjoy rest and the ministry of the reversion directors. All efforts to obtain wholesome diversion and to engage in uplifting play are sound; refreshing sleep, rest, recreation, and all pastimes which prevent the boredom of monotony are worth while. Competitive games, storytelling, and eve... |
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} | Let man enjoy himself; let the human race find pleasure in a thousand and one ways; let evolutionary mankind explore all forms of legitimate self-gratification, the fruits of the long upward biologic struggle. Man has well earned some of his present-day joys and pleasures. But look you well to the goal of destiny! Plea... |
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} | [Presented by the Chief of Seraphim stationed on Urantia.] |
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"Paper": 85,
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} | PRIMITIVE religion had a biologic origin, a natural evolutionary development, aside from moral associations and apart from all spiritual influences. The higher animals have fears but no illusions, hence no religion. Man creates his primitive religions out of his fears and by means of his illusions. |
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} | In the evolution of the human species, worship in its primitive manifestations appears long before the mind of man is capable of formulating the more complex concepts of life now and in the hereafter which deserve to be called religion. Early religion was wholly intellectual in nature and was entirely predicated on ass... |
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"Paper": 85,
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} | When religion once evolved beyond nature worship, it acquired roots of spirit origin but was nevertheless always conditioned by the social environment. As nature worship developed, man’s concepts envisioned a division of labor in the supermortal world; there were nature spirits for lakes, trees, waterfalls, rain, and h... |
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"Paper": 85,
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} | At one time or another mortal man has worshiped everything on the face of the earth, including himself. He has also worshiped about everything imaginable in the sky and beneath the surface of the earth. Primitive man feared all manifestations of power; he worshiped every natural phenomenon he could not comprehend. The ... |
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} | The first object to be worshiped by evolving man was a stone. Today the Kateri people of southern India still worship a stone, as do numerous tribes in northern India. Jacob slept on a stone because he venerated it; he even anointed it. Rachel concealed a number of sacred stones in her tent. |
85:1.2 | [
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"Paper": 85,
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} | Stones first impressed early man as being out of the ordinary because of the manner in which they would so suddenly appear on the surface of a cultivated field or pasture. Men failed to take into account either erosion or the results of the overturning of soil. Stones also greatly impressed early peoples because of the... |
85:1.3 | [
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"Paper": 85,
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} | All ancient clans and tribes had their sacred stones, and most modern peoples manifest a degree of veneration for certain types of stones—their jewels. A group of five stones was reverenced in India; in Greece it was a cluster of thirty; among the red men it was usually a circle of stones. The Romans always threw a sto... |
85:1.4 | [
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"Paper": 85,
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} | The ancients had a peculiar regard for holes in stones. Such porous rocks were supposed to be unusually efficacious in curing diseases. Ears were not perforated to carry stones, but the stones were put in to keep the ear holes open. Even in modern times superstitious persons make holes in coins. In Africa the natives m... |
85:1.5 | [
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"Paper": 85,
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} | Hill worship followed stone worship, and the first hills to be venerated were large stone formations. It presently became the custom to believe that the gods inhabited the mountains, so that high elevations of land were worshiped for this additional reason. As time passed, certain mountains were associated with certain... |
85:2.1 | [
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"Paper": 85,
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} | Plants were first feared and then worshiped because of the intoxicating liquors which were derived therefrom. Primitive man believed that intoxication rendered one divine. There was supposed to be something unusual and sacred about such an experience. Even in modern times alcohol is known as “spirits.” |
85:2.2 | [
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... | {
"Paper": 85,
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} | Early man looked upon sprouting grain with dread and superstitious awe. The Apostle Paul was not the first to draw profound spiritual lessons from, and predicate religious beliefs on, the sprouting grain. |
85:2.3 | [
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"Paper": 85,
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} | The cults of tree worship are among the oldest religious groups. All early marriages were held under the trees, and when women desired children, they would sometimes be found out in the forest affectionately embracing a sturdy oak. Many plants and trees were venerated because of their real or fancied medicinal powers. ... |
85:2.4 | [
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... | {
"Paper": 85,
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} | Ideas about tree spirits varied greatly among different tribes and races. Some trees were indwelt by kindly spirits; others harbored the deceptive and cruel. The Finns believed that most trees were occupied by kind spirits. The Swiss long mistrusted the trees, believing they contained tricky spirits. The inhabitants of... |
85:2.5 | [
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... | {
"Paper": 85,
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} | The belief that water or precious metals beneath the earth’s surface can be detected by a wooden divining rod is a relic of the ancient tree cults. The Maypole, the Christmas tree, and the superstitious practice of rapping on wood perpetuate certain of the ancient customs of tree worship and the later-day tree cults. |
85:2.6 | [
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"Paper": 85,
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} | Many of these earliest forms of nature veneration became blended with the later evolving techniques of worship, but the earliest mind-adjutant-activated types of worship were functioning long before the newly awakening religious nature of mankind became fully responsive to the stimulus of spiritual influences. |
85:3.1 | [
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"Paper": 85,
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} | Primitive man had a peculiar and fellow feeling for the higher animals. His ancestors had lived with them and even mated with them. In southern Asia it was early believed that the souls of men came back to earth in animal form. This belief was a survival of the still earlier practice of worshiping animals. |
85:3.2 | [
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"Paper": 85,
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} | Early men revered the animals for their power and their cunning. They thought the keen scent and the farseeing eyes of certain creatures betokened spirit guidance. The animals have all been worshiped by one race or another at one time or another. Among such objects of worship were creatures that were regarded as half h... |
85:3.3 | [
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... | {
"Paper": 85,
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} | The Hebrews worshiped serpents down to the days of King Hezekiah, and the Hindus still maintain friendly relations with their house snakes. The Chinese worship of the dragon is a survival of the snake cults. The wisdom of the serpent was a symbol of Greek medicine and is still employed as an emblem by modern physicians... |
85:3.4 | [
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"Paper": 85,
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} | The worship of insects and other animals was promoted by a later misinterpretation of the golden rule—doing to others (every form of life) as you would be done by. The ancients once believed that all winds were produced by the wings of birds and therefore both feared and worshiped all winged creatures. The early Nordic... |
85:3.5 | [
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... | {
"Paper": 85,
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} | In religion, symbolism may be either good or bad just to the extent that the symbol does or does not displace the original worshipful idea. And symbolism must not be confused with direct idolatry wherein the material object is directly and actually worshiped. |
85:4.1 | [
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"Paper": 85,
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} | Mankind has worshiped earth, air, water, and fire. The primitive races venerated springs and worshiped rivers. Even now in Mongolia there flourishes an influential river cult. Baptism became a religious ceremonial in Babylon, and the Greeks practiced the annual ritual bath. It was easy for the ancients to imagine that ... |
85:4.2 | [
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"Paper": 85,
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} | Many things and numerous events have functioned as religious stimuli to different peoples in different ages. A rainbow is yet worshiped by many of the hill tribes of India. In both India and Africa the rainbow is thought to be a gigantic celestial snake; Hebrews and Christians regard it as “the bow of promise.” Likewis... |
85:4.3 | [
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... | {
"Paper": 85,
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} | Clouds, rain, and hail have all been feared and worshiped by numerous primitive tribes and by many of the early nature cults. Windstorms with thunder and lightning overawed early man. He was so impressed with these elemental disturbances that thunder was regarded as the voice of an angry god. The worship of fire and th... |
85:4.4 | [
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"Paper": 85,
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} | Fire was mixed up with magic in the minds of primitive fear-ridden mortals. A devotee of magic will vividly remember one positive chance result in the practice of his magic formulas, while he nonchalantly forgets a score of negative results, out-and-out failures. Fire reverence reached its height in Persia, where it lo... |
85:5.1 | [
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"Paper": 85,
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} | The worship of rocks, hills, trees, and animals naturally developed up through fearful veneration of the elements to the deification of the sun, moon, and stars. In India and elsewhere the stars were regarded as the glorified souls of great men who had departed from the life in the flesh. The Chaldean star cultists con... |
85:5.2 | [
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"Paper": 85,
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} | Moon worship preceded sun worship. Veneration of the moon was at its height during the hunting era, while sun worship became the chief religious ceremony of the subsequent agricultural ages. Solar worship first took extensive root in India, and there it persisted the longest. In Persia sun veneration gave rise to the l... |
85:5.3 | [
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"Paper": 85,
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} | The sun god was supposed to be the mystic father of the virgin-born sons of destiny who ever and anon were thought to be bestowed as saviors upon favored races. These supernatural infants were always put adrift upon some sacred river to be rescued in an extraordinary manner, after which they would grow up to become mir... |
85:6.1 | [
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"Paper": 85,
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} | Having worshiped everything else on the face of the earth and in the heavens above, man has not hesitated to honor himself with such adoration. The simple-minded savage makes no clear distinction between beasts, men, and gods. |
85:6.2 | [
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... | {
"Paper": 85,
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} | Early man regarded all unusual persons as superhuman, and he so feared such beings as to hold them in reverential awe; to some degree he literally worshiped them. Even having twins was regarded as being either very lucky or very unlucky. Lunatics, epileptics, and the feeble-minded were often worshiped by their normal-m... |
85:6.3 | [
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"Paper": 85,
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} | Tribal chiefs died and were deified. Later, distinguished souls passed on and were sainted. Unaided evolution never originated gods higher than the glorified, exalted, and evolved spirits of deceased humans. In early evolution religion creates its own gods. In the course of revelation the Gods formulate religion. Evolu... |
85:6.4 | [
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... | {
"Paper": 85,
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} | The ghost gods, who are of supposed human origin, should be distinguished from the nature gods, for nature worship did evolve a pantheon—nature spirits elevated to the position of gods. The nature cults continued to develop along with the later appearing ghost cults, and each exerted an influence upon the other. Many r... |
85:6.5 | [
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"Paper": 85,
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} | But the worship of man by man reached its height when temporal rulers commanded such veneration from their subjects and, in substantiation of such demands, claimed to have descended from deity. |
85:7.1 | [
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"Paper": 85,
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} | Nature worship may seem to have arisen naturally and spontaneously in the minds of primitive men and women, and so it did; but there was operating all this time in these same primitive minds the sixth adjutant spirit, which had been bestowed upon these peoples as a directing influence of this phase of human evolution. ... |
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"Paper": 85,
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"Section": 7,
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} | You must remember that feeling, not thinking, was the guiding and controlling influence in all evolutionary development. To the primitive mind there is little difference between fearing, shunning, honoring, and worshiping. |
85:7.3 | [
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"Paper": 85,
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} | When the worship urge is admonished and directed by wisdom—meditative and experiential thinking—it then begins to develop into the phenomenon of real religion. When the seventh adjutant spirit, the spirit of wisdom, achieves effective ministration, then in worship man begins to turn away from nature and natural objects... |
85:7.4 | [
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"Paper": 85,
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} | [Presented by a Brilliant Evening Star of Nebadon.] |
86:0.1 | [
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"Paper": 86,
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} | THE evolution of religion from the preceding and primitive worship urge is not dependent on revelation. The normal functioning of the human mind under the directive influence of the sixth and seventh mind-adjutants of universal spirit bestowal is wholly sufficient to insure such development. |
86:0.2 | [
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"Paper": 86,
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} | Man’s earliest prereligious fear of the forces of nature gradually became religious as nature became personalized, spiritized, and eventually deified in human consciousness. Religion of a primitive type was therefore a natural biologic consequence of the psychologic inertia of evolving animal minds after such minds had... |
86:1.1 | [
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"Paper": 86,
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} | Aside from the natural worship urge, early evolutionary religion had its roots of origin in the human experiences of chance—so-called luck, commonplace happenings. Primitive man was a food hunter. The results of hunting must ever vary, and this gives certain origin to those experiences which man interprets as good luck... |
86:1.2 | [
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"Paper": 86,
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} | The limited intellectual horizon of the savage so concentrates the attention upon chance that luck becomes a constant factor in his life. Primitive Urantians struggled for existence, not for a standard of living; they lived lives of peril in which chance played an important role. The constant dread of unknown and unsee... |
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"Paper": 86,
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} | This ever-present dread of bad luck was paralyzing. Why work hard and reap bad luck—nothing for something—when one might drift along and encounter good luck—something for nothing? Unthinking men forget good luck—take it for granted—but they painfully remember bad luck. |
86:1.4 | [
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"Paper": 86,
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} | Early man lived in uncertainty and in constant fear of chance—bad luck. Life was an exciting game of chance; existence was a gamble. It is no wonder that partially civilized people still believe in chance and evince lingering predispositions to gambling. Primitive man alternated between two potent interests: the passio... |
86:1.5 | [
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"Paper": 86,
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} | The later herders held the same views of chance and luck, while the still later agriculturists were increasingly conscious that crops were immediately influenced by many things over which man had little or no control. The farmer found himself the victim of drought, floods, hail, storms, pests, and plant diseases, as we... |
86:1.6 | [
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"Paper": 86,
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} | This notion of chance and luck strongly pervaded the philosophy of all ancient peoples. Even in recent times in the Wisdom of Solomon it is said: “I returned and saw that the race is not to the swift, nor the battle to the strong, neither bread to the wise, nor riches to men of understanding, nor favor to men of skill;... |
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"Paper": 86,
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} | Anxiety was a natural state of the savage mind. When men and women fall victims to excessive anxiety, they are simply reverting to the natural estate of their far-distant ancestors; and when anxiety becomes actually painful, it inhibits activity and unfailingly institutes evolutionary changes and biologic adaptations. ... |
86:2.2 | [
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"Paper": 86,
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} | The struggle for life is so painful that certain backward tribes even yet howl and lament over each new sunrise. Primitive man constantly asked, “Who is tormenting me?” Not finding a material source for his miseries, he settled upon a spirit explanation. And so was religion born of the fear of the mysterious, the awe o... |
86:2.3 | [
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"Paper": 86,
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} | The primitive mind was logical but contained few ideas for intelligent association; the savage mind was uneducated, wholly unsophisticated. If one event followed another, the savage considered them to be cause and effect. What civilized man regards as superstition was just plain ignorance in the savage. Mankind has bee... |
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... | {
"Paper": 86,
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} | Man naturally tends to believe that which he deems best for him, that which is in his immediate or remote interest; self-interest largely obscures logic. The difference between the minds of savage and civilized men is more one of content than of nature, of degree rather than of quality. |
86:2.5 | [
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"Paper": 86,
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} | But to continue to ascribe things difficult of comprehension to supernatural causes is nothing less than a lazy and convenient way of avoiding all forms of intellectual hard work. Luck is merely a term coined to cover the inexplicable in any age of human existence; it designates those phenomena which men are unable or ... |
86:2.6 | [
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"Paper": 86,
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} | The savage looked upon all nature as alive, as possessed by something. Civilized man still kicks and curses those inanimate objects which get in his way and bump him. Primitive man never regarded anything as accidental; always was everything intentional. To primitive man the domain of fate, the function of luck, the sp... |
86:2.7 | [
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"Paper": 86,
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} | But all religions did not develop from animism. Other concepts of the supernatural were contemporaneous with animism, and these beliefs also led to worship. Naturalism is not a religion—it is the offspring of religion. |
86:3.1 | [
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"Paper": 86,
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} | Death was the supreme shock to evolving man, the most perplexing combination of chance and mystery. Not the sanctity of life but the shock of death inspired fear and thus effectively fostered religion. Among savage peoples death was ordinarily due to violence, so that nonviolent death became increasingly mysterious. De... |
86:3.2 | [
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"Paper": 86,
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} | Early man accepted life as a fact, while he regarded death as a visitation of some sort. All races have their legends of men who did not die, vestigial traditions of the early attitude toward death. Already in the human mind there existed the nebulous concept of a hazy and unorganized spirit world, a domain whence came... |
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"Paper": 86,
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} | All human disease and natural death was at first believed to be due to spirit influence. Even at the present time some civilized races regard disease as having been produced by “the enemy” and depend upon religious ceremonies to effect healing. Later and more complex systems of theology still ascribe death to the actio... |
86:3.4 | [
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"Paper": 86,
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} | It was the realization of impotency before the mighty forces of nature, together with the recognition of human weakness before the visitations of sickness and death, that impelled the savage to seek for help from the supermaterial world, which he vaguely visualized as the source of these mysterious vicissitudes of life... |
86:4.1 | [
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"Paper": 86,
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} | The concept of a supermaterial phase of mortal personality was born of the unconscious and purely accidental association of the occurrences of everyday life plus the ghost dream. The simultaneous dreaming about a departed chief by several members of his tribe seemed to constitute convincing evidence that the old chief ... |
86:4.2 | [
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"Paper": 86,
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} | The dream origin of the belief in a future existence explains the tendency always to imagine unseen things in the terms of things seen. And presently this new dream-ghost-future-life concept began effectively to antidote the death fear associated with the biologic instinct of self-preservation. |
86:4.3 | [
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} | Early man was also much concerned about his breath, especially in cold climates, where it appeared as a cloud when exhaled. The breath of life was regarded as the one phenomenon which differentiated the living and the dead. He knew the breath could leave the body, and his dreams of doing all sorts of queer things while... |
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"Paper": 86,
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} | Eventually the savage conceived of himself as a double—body and breath. The breath minus the body equaled a spirit, a ghost. While having a very definite human origin, ghosts, or spirits, were regarded as superhuman. And this belief in the existence of disembodied spirits seemed to explain the occurrence of the unusual... |
86:4.5 | [
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... | {
"Paper": 86,
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} | The primitive doctrine of survival after death was not necessarily a belief in immortality. Beings who could not count over twenty could hardly conceive of infinity and eternity; they rather thought of recurring incarnations. |
86:4.6 | [
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"Paper": 86,
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} | The orange race was especially given to belief in transmigration and reincarnation. This idea of reincarnation originated in the observance of hereditary and trait resemblance of offspring to ancestors. The custom of naming children after grandparents and other ancestors was due to belief in reincarnation. Some later-d... |
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"Paper": 86,
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} | Early man entertained no ideas of hell or future punishment. The savage looked upon the future life as just like this one, minus all ill luck. Later on, a separate destiny for good ghosts and bad ghosts—heaven and hell—was conceived. But since many primitive races believed that man entered the next life just as he left... |
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... | {
"Paper": 86,
"Paragraph": 8,
"Section": 4,
"Standard Reference": "86:4.8"
} | Almost every group had a different idea regarding the destiny of the ghost soul. The Greeks believed that weak men must have weak souls; so they invented Hades as a fit place for the reception of such anemic souls; these unrobust specimens were also supposed to have shorter shadows. The early Andites thought their ghos... |
86:5.1 | [
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"Paper": 86,
"Paragraph": 1,
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"Standard Reference": "86:5.1"
} | The nonmaterial part of man has been variously termed ghost, spirit, shade, phantom, specter, and latterly soul. The soul was early man’s dream double; it was in every way exactly like the mortal himself except that it was not responsive to touch. The belief in dream doubles led directly to the notion that all things a... |
86:5.2 | [
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"Paper": 86,
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} | The ghost soul could be heard and seen, but not touched. Gradually the dream life of the race so developed and expanded the activities of this evolving spirit world that death was finally regarded as “giving up the ghost.” All primitive tribes, except those little above animals, have developed some concept of the soul.... |
86:5.3 | [
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"Paper": 86,
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} | Early mortals usually failed to differentiate the concepts of an indwelling spirit and a soul of evolutionary nature. The savage was much confused as to whether the ghost soul was native to the body or was an external agency in possession of the body. The absence of reasoned thought in the presence of perplexity explai... |
86:5.4 | [
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"Paper": 86,
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} | The soul was thought of as being related to the body as the perfume to the flower. The ancients believed that the soul could leave the body in various ways, as in: |
86:5.5 | [
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"Paper": 86,
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"Standard Reference": "86:5.5"
} | 1. Ordinary and transient fainting. |
86:5.6 | [
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"Paper": 86,
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} | 2. Sleeping, natural dreaming. |
86:5.7 | [
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"Paper": 86,
"Paragraph": 7,
"Section": 5,
"Standard Reference": "86:5.7"
} | 3. Coma and unconsciousness associated with disease and accidents. |
86:5.8 | [
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"Paper": 86,
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"Standard Reference": "86:5.8"
} | 4. Death, permanent departure. |
86:5.9 | [
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... | {
"Paper": 86,
"Paragraph": 9,
"Section": 5,
"Standard Reference": "86:5.9"
} | The savage looked upon sneezing as an abortive attempt of the soul to escape from the body. Being awake and on guard, the body was able to thwart the soul’s attempted escape. Later on, sneezing was always accompanied by some religious expression, such as “God bless you!” |
86:5.10 | [
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"Paper": 86,
"Paragraph": 10,
"Section": 5,
"Standard Reference": "86:5.10"
} | Early in evolution sleep was regarded as proving that the ghost soul could be absent from the body, and it was believed that it could be called back by speaking or shouting the sleeper’s name. In other forms of unconsciousness the soul was thought to be farther away, perhaps trying to escape for good—impending death. D... |
86:5.11 | [
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... | {
"Paper": 86,
"Paragraph": 11,
"Section": 5,
"Standard Reference": "86:5.11"
} | All down through the ages men have stood in awe of the apparitions of the night season, and the Hebrews were no exception. They truly believed that God spoke to them in dreams, despite the injunctions of Moses against this idea. And Moses was right, for ordinary dreams are not the methods employed by the personalities ... |
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