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91:5.2 | [
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"Paper": 91,
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} | But prayer need not always be individual. Group or congregational praying is very effective in that it is highly socializing in its repercussions. When a group engages in community prayer for moral enhancement and spiritual uplift, such devotions are reactive upon the individuals composing the group; they are all made ... |
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"Paper": 91,
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} | If you truly desire to overcome the habit of criticizing some friend, the quickest and surest way of achieving such a change of attitude is to establish the habit of praying for that person every day of your life. But the social repercussions of such prayers are dependent largely on two conditions: |
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"Paper": 91,
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} | 1. The person who is prayed for should know that he is being prayed for. |
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} | 2. The person who prays should come into intimate social contact with the person for whom he is praying. |
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"Paper": 91,
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} | Prayer is the technique whereby, sooner or later, every religion becomes institutionalized. And in time prayer becomes associated with numerous secondary agencies, some helpful, others decidedly deleterious, such as priests, holy books, worship rituals, and ceremonials. |
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} | But the minds of greater spiritual illumination should be patient with, and tolerant of, those less endowed intellects that crave symbolism for the mobilization of their feeble spiritual insight. The strong must not look with disdain upon the weak. Those who are God-conscious without symbolism must not deny the grace-m... |
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"Paper": 91,
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} | Prayer, unless in liaison with the will and actions of the personal spiritual forces and material supervisors of a realm, can have no direct effect upon one’s physical environment. While there is a very definite limit to the province of the petitions of prayer, such limits do not equally apply to the faith of those who... |
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"Paper": 91,
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} | Prayer is not a technique for curing real and organic diseases, but it has contributed enormously to the enjoyment of abundant health and to the cure of numerous mental, emotional, and nervous ailments. And even in actual bacterial disease, prayer has many times added to the efficacy of other remedial procedures. Praye... |
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} | No matter how difficult it may be to reconcile the scientific doubtings regarding the efficacy of prayer with the ever-present urge to seek help and guidance from divine sources, never forget that the sincere prayer of faith is a mighty force for the promotion of personal happiness, individual self-control, social harm... |
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"Paper": 91,
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} | Prayer, even as a purely human practice, a dialogue with one’s alter ego, constitutes a technique of the most efficient approach to the realization of those reserve powers of human nature which are stored and conserved in the unconscious realms of the human mind. Prayer is a sound psychologic practice, aside from its r... |
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} | Do not be so slothful as to ask God to solve your difficulties, but never hesitate to ask him for wisdom and spiritual strength to guide and sustain you while you yourself resolutely and courageously attack the problems at hand. |
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"Paper": 91,
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} | Prayer has been an indispensable factor in the progress and preservation of religious civilization, and it still has mighty contributions to make to the further enhancement and spiritualization of society if those who pray will only do so in the light of scientific facts, philosophic wisdom, intellectual sincerity, and... |
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} | But the efficacy of prayer in the personal spiritual experience of the one who prays is in no way dependent on such a worshiper’s intellectual understanding, philosophic acumen, social level, cultural status, or other mortal acquirements. The psychic and spiritual concomitants of the prayer of faith are immediate, pers... |
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"Paper": 91,
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} | Mysticism, as the technique of the cultivation of the consciousness of the presence of God, is altogether praiseworthy, but when such practices lead to social isolation and culminate in religious fanaticism, they are all but reprehensible. Altogether too frequently that which the overwrought mystic evaluates as divine ... |
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"Paper": 91,
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} | The great religious teachers and the prophets of past ages were not extreme mystics. They were God-knowing men and women who best served their God by unselfish ministry to their fellow mortals. Jesus often took his apostles away by themselves for short periods to engage in meditation and prayer, but for the most part h... |
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} | Religious ecstasy is permissible when resulting from sane antecedents, but such experiences are more often the outgrowth of purely emotional influences than a manifestation of deep spiritual character. Religious persons must not regard every vivid psychologic presentiment and every intense emotional experience as a div... |
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} | The human mind may perform in response to so-called inspiration when it is sensitive either to the uprisings of the subconscious or to the stimulus of the superconscious. In either case it appears to the individual that such augmentations of the content of consciousness are more or less foreign. Unrestrained mystical e... |
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} | The practical test of all these strange religious experiences of mysticism, ecstasy, and inspiration is to observe whether these phenomena cause an individual: |
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} | 1. To enjoy better and more complete physical health. |
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} | 2. To function more efficiently and practically in his mental life. |
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} | 3. More fully and joyfully to socialize his religious experience. |
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} | 4. More completely to spiritualize his day-by-day living while faithfully discharging the commonplace duties of routine mortal existence. |
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} | 5. To enhance his love for, and appreciation of, truth, beauty, and goodness. |
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} | 6. To conserve currently recognized social, moral, ethical, and spiritual values. |
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} | 7. To increase his spiritual insight—God-consciousness. |
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} | But prayer has no real association with these exceptional religious experiences. When prayer becomes overmuch aesthetic, when it consists almost exclusively in beautiful and blissful contemplation of paradisiacal divinity, it loses much of its socializing influence and tends toward mysticism and the isolation of its de... |
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} | There is a truly spontaneous aspect to prayer, for primitive man found himself praying long before he had any clear concept of a God. Early man was wont to pray in two diverse situations: When in dire need, he experienced the impulse to reach out for help; and when jubilant, he indulged the impulsive expression of joy. |
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} | Prayer is not an evolution of magic; they each arose independently. Magic was an attempt to adjust Deity to conditions; prayer is the effort to adjust the personality to the will of Deity. True prayer is both moral and religious; magic is neither. |
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} | Prayer may become an established custom; many pray because others do. Still others pray because they fear something direful may happen if they do not offer their regular supplications. |
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} | To some individuals prayer is the calm expression of gratitude; to others, a group expression of praise, social devotions; sometimes it is the imitation of another’s religion, while in true praying it is the sincere and trusting communication of the spiritual nature of the creature with the anywhere presence of the spi... |
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... | {
"Paper": 91,
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} | Prayer may be a spontaneous expression of God-consciousness or a meaningless recitation of theologic formulas. It may be the ecstatic praise of a God-knowing soul or the slavish obeisance of a fear-ridden mortal. It is sometimes the pathetic expression of spiritual craving and sometimes the blatant shouting of pious ph... |
91:8.6 | [
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"Paper": 91,
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} | Prayer may be the childlike plea for the impossible or the mature entreaty for moral growth and spiritual power. A petition may be for daily bread or may embody a wholehearted yearning to find God and to do his will. It may be a wholly selfish request or a true and magnificent gesture toward the realization of unselfis... |
91:8.7 | [
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"Paper": 91,
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} | Prayer may be an angry cry for vengeance or a merciful intercession for one’s enemies. It may be the expression of a hope of changing God or the powerful technique of changing one’s self. It may be the cringing plea of a lost sinner before a supposedly stern Judge or the joyful expression of a liberated son of the livi... |
91:8.8 | [
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"Paper": 91,
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} | Modern man is perplexed by the thought of talking things over with God in a purely personal way. Many have abandoned regular praying; they only pray when under unusual pressure—in emergencies. Man should be unafraid to talk to God, but only a spiritual child would undertake to persuade, or presume to change, God. |
91:8.9 | [
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} | But real praying does attain reality. Even when the air currents are ascending, no bird can soar except by outstretched wings. Prayer elevates man because it is a technique of progressing by the utilization of the ascending spiritual currents of the universe. |
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"Paper": 91,
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} | Genuine prayer adds to spiritual growth, modifies attitudes, and yields that satisfaction which comes from communion with divinity. It is a spontaneous outburst of God-consciousness. |
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} | God answers man’s prayer by giving him an increased revelation of truth, an enhanced appreciation of beauty, and an augmented concept of goodness. Prayer is a subjective gesture, but it contacts with mighty objective realities on the spiritual levels of human experience; it is a meaningful reach by the human for superh... |
91:8.12 | [
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} | Words are irrelevant to prayer; they are merely the intellectual channel in which the river of spiritual supplication may chance to flow. The word value of a prayer is purely autosuggestive in private devotions and sociosuggestive in group devotions. God answers the soul’s attitude, not the words. |
91:8.13 | [
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} | Prayer is not a technique of escape from conflict but rather a stimulus to growth in the very face of conflict. Pray only for values, not things; for growth, not for gratification. |
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"Paper": 91,
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} | If you would engage in effective praying, you should bear in mind the laws of prevailing petitions: |
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"Paper": 91,
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} | 1. You must qualify as a potent prayer by sincerely and courageously facing the problems of universe reality. You must possess cosmic stamina. |
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"Paper": 91,
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} | 2. You must have honestly exhausted the human capacity for human adjustment. You must have been industrious. |
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} | 3. You must surrender every wish of mind and every craving of soul to the transforming embrace of spiritual growth. You must have experienced an enhancement of meanings and an elevation of values. |
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"Paper": 91,
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} | 4. You must make a wholehearted choice of the divine will. You must obliterate the dead center of indecision. |
91:9.6 | [
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"Paper": 91,
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} | 5. You not only recognize the Father’s will and choose to do it, but you have effected an unqualified consecration, and a dynamic dedication, to the actual doing of the Father’s will. |
91:9.7 | [
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"Paper": 91,
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} | 6. Your prayer will be directed exclusively for divine wisdom to solve the specific human problems encountered in the Paradise ascension—the attainment of divine perfection. |
91:9.8 | [
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"Paper": 91,
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} | 7. And you must have faith—living faith. |
91:9.9 | [
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} | [Presented by the Chief of the Urantia Midwayers.] |
92:0.1 | [
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"Paper": 92,
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} | MAN possessed a religion of natural origin as a part of his evolutionary experience long before any systematic revelations were made on Urantia. But this religion of natural origin was, in itself, the product of man’s superanimal endowments. Evolutionary religion arose slowly throughout the millenniums of mankind’s exp... |
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"Paper": 92,
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} | 1. The adjutant of worship—the appearance in animal consciousness of superanimal potentials for reality perception. This might be termed the primordial human instinct for Deity. |
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"Paper": 92,
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} | 2. The adjutant of wisdom—the manifestation in a worshipful mind of the tendency to direct its adoration in higher channels of expression and toward ever-expanding concepts of Deity reality. |
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"Paper": 92,
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} | 3. The Holy Spirit—this is the initial supermind bestowal, and it unfailingly appears in all bona fide human personalities. This ministry to a worship-craving and wisdom-desiring mind creates the capacity to self-realize the postulate of human survival, both in theologic concept and as an actual and factual personality... |
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} | The co-ordinate functioning of these three divine ministrations is quite sufficient to initiate and prosecute the growth of evolutionary religion. These influences are later augmented by Thought Adjusters, seraphim, and the Spirit of Truth, all of which accelerate the rate of religious development. These agencies have ... |
92:1.1 | [
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"Paper": 92,
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} | The evolution of religion has been traced from early fear and ghosts down through many successive stages of development, including those efforts first to coerce and then to cajole the spirits. Tribal fetishes grew into totems and tribal gods; magic formulas became modern prayers. Circumcision, at first a sacrifice, bec... |
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"Paper": 92,
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} | Religion progressed from nature worship up through ghost worship to fetishism throughout the savage childhood of the races. With the dawn of civilization the human race espoused the more mystic and symbolic beliefs, while now, with approaching maturity, mankind is ripening for the appreciation of real religion, even a ... |
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"Paper": 92,
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} | Religion arises as a biologic reaction of mind to spiritual beliefs and the environment; it is the last thing to perish or change in a race. Religion is society’s adjustment, in any age, to that which is mysterious. As a social institution it embraces rites, symbols, cults, scriptures, altars, shrines, and temples. Hol... |
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"Paper": 92,
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} | Mystery and power have always stimulated religious feelings and fears, while emotion has ever functioned as a powerful conditioning factor in their development. Fear has always been the basic religious stimulus. Fear fashions the gods of evolutionary religion and motivates the religious ritual of the primitive believer... |
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"Paper": 92,
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} | One Asiatic people taught that “God is a great fear”; that is the outgrowth of purely evolutionary religion. Jesus, the revelation of the highest type of religious living, proclaimed that “God is love.” |
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"Paper": 92,
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} | Religion is the most rigid and unyielding of all human institutions, but it does tardily adjust to changing society. Eventually, evolutionary religion does reflect the changing mores, which, in turn, may have been affected by revealed religion. Slowly, surely, but grudgingly, does religion (worship) follow in the wake ... |
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"Paper": 92,
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} | Religion clings to the mores; that which was is ancient and supposedly sacred. For this reason and no other, stone implements persisted long into the age of bronze and iron. This statement is of record: “And if you will make me an altar of stone, you shall not build it of hewn stone, for, if you use your tools in makin... |
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"Paper": 92,
"Paragraph": 3,
"Section": 2,
"Standard Reference": "92:2.3"
} | When modern man wonders at the presentation of so much in the scriptures of different religions that may be regarded as obscene, he should pause to consider that passing generations have feared to eliminate what their ancestors deemed to be holy and sacred. A great deal that one generation might look upon as obscene, p... |
92:2.4 | [
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... | {
"Paper": 92,
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} | But it is only foolish to attempt the too sudden acceleration of religious growth. A race or nation can only assimilate from any advanced religion that which is reasonably consistent and compatible with its current evolutionary status, plus its genius for adaptation. Social, climatic, political, and economic conditions... |
92:2.5 | [
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"Paper": 92,
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} | Races of men only superficially accept a strange and new religion; they actually adjust it to their mores and old ways of believing. This is well illustrated by the example of a certain New Zealand tribe whose priests, after nominally accepting Christianity, professed to have received direct revelations from Gabriel to... |
92:2.6 | [
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"Paper": 92,
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} | Religion has at one time or another sanctioned all sorts of contrary and inconsistent behavior, has at some time approved of practically all that is now regarded as immoral or sinful. Conscience, untaught by experience and unaided by reason, never has been, and never can be, a safe and unerring guide to human conduct. ... |
92:3.1 | [
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"Paper": 92,
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} | The study of human religion is the examination of the fossil-bearing social strata of past ages. The mores of the anthropomorphic gods are a truthful reflection of the morals of the men who first conceived such deities. Ancient religions and mythology faithfully portray the beliefs and traditions of peoples long since ... |
92:3.2 | [
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... | {
"Paper": 92,
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} | Religion has always been largely a matter of rites, rituals, observances, ceremonies, and dogmas. It has usually become tainted with that persistently mischief-making error, the chosen-people delusion. The cardinal religious ideas of incantation, inspiration, revelation, propitiation, repentance, atonement, intercessio... |
92:3.3 | [
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"Paper": 92,
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} | Primitive religion is nothing more nor less than the struggle for material existence extended to embrace existence beyond the grave. The observances of such a creed represented the extension of the self-maintenance struggle into the domain of an imagined ghost-spirit world. But when tempted to criticize evolutionary re... |
92:3.4 | [
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"Paper": 92,
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} | Evolutionary religion makes no provision for change or revision; unlike science, it does not provide for its own progressive correction. Evolved religion commands respect because its followers believe it is The Truth; “the faith once delivered to the saints” must, in theory, be both final and infallible. The cult resis... |
92:3.5 | [
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"Paper": 92,
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} | Only two influences can modify and uplift the dogmas of natural religion: the pressure of the slowly advancing mores and the periodic illumination of epochal revelation. And it is not strange that progress was slow; in ancient days, to be progressive or inventive meant to be killed as a sorcerer. The cult advances slow... |
92:3.6 | [
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"Paper": 92,
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} | Religion has handicapped social development in many ways, but without religion there would have been no enduring morality nor ethics, no worth-while civilization. Religion enmothered much nonreligious culture: Sculpture originated in idol making, architecture in temple building, poetry in incantations, music in worship... |
92:3.7 | [
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"Paper": 92,
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} | But while calling attention to the fact that religion was essential to the development and preservation of civilization, it should be recorded that natural religion has also done much to cripple and handicap the very civilization which it otherwise fostered and maintained. Religion has hampered industrial activities an... |
92:3.8 | [
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"Paper": 92,
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} | Evolutionary religion has been man’s most expensive but incomparably effective institution. Human religion can be justified only in the light of evolutionary civilization. If man were not the ascendant product of animal evolution, then would such a course of religious development stand without justification. |
92:3.9 | [
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... | {
"Paper": 92,
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} | Religion facilitated the accumulation of capital; it fostered work of certain kinds; the leisure of the priests promoted art and knowledge; the race, in the end, gained much as a result of all these early errors in ethical technique. The shamans, honest and dishonest, were terribly expensive, but they were worth all th... |
92:3.10 | [
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"Paper": 92,
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} | And this sacred heritage of animal ascent, evolutionary religion, must ever continue to be refined and ennobled by the continuous censorship of revealed religion and by the fiery furnace of genuine science. |
92:4.1 | [
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... | {
"Paper": 92,
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} | Revelation is evolutionary but always progressive. Down through the ages of a world’s history, the revelations of religion are ever-expanding and successively more enlightening. It is the mission of revelation to sort and censor the successive religions of evolution. But if revelation is to exalt and upstep the religio... |
92:4.2 | [
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"Paper": 92,
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} | But regardless of apparent connection or derivation, the religions of revelation are always characterized by a belief in some Deity of final value and in some concept of the survival of personality identity after death. |
92:4.3 | [
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... | {
"Paper": 92,
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} | Evolutionary religion is sentimental, not logical. It is man’s reaction to belief in a hypothetical ghost-spirit world—the human belief-reflex, excited by the realization and fear of the unknown. Revelatory religion is propounded by the real spiritual world; it is the response of the superintellectual cosmos to the mor... |
92:4.4 | [
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"Paper": 92,
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} | There have been many events of religious revelation but only five of epochal significance. These were as follows: |
92:4.5 | [
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"Paper": 92,
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} | 1. The Dalamatian teachings. The true concept of the First Source and Center was first promulgated on Urantia by the one hundred corporeal members of Prince Caligastia’s staff. This expanding revelation of Deity went on for more than three hundred thousand years until it was suddenly terminated by the planetary secessi... |
92:4.6 | [
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"Paper": 92,
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} | 2. The Edenic teachings. Adam and Eve again portrayed the concept of the Father of all to the evolutionary peoples. The disruption of the first Eden halted the course of the Adamic revelation before it had ever fully started. But the aborted teachings of Adam were carried on by the Sethite priests, and some of these tr... |
92:4.7 | [
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... | {
"Paper": 92,
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} | 3. Melchizedek of Salem. This emergency Son of Nebadon inaugurated the third revelation of truth on Urantia. The cardinal precepts of his teachings were trust and faith. He taught trust in the omnipotent beneficence of God and proclaimed that faith was the act by which men earned God’s favor. His teachings gradually co... |
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"Paper": 92,
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} | 4. Jesus of Nazareth. Christ Michael presented for the fourth time to Urantia the concept of God as the Universal Father, and this teaching has generally persisted ever since. The essence of his teaching was love and service, the loving worship which a creature son voluntarily gives in recognition of, and response to, ... |
92:4.9 | [
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"Paper": 92,
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} | 5. The Urantia Papers. The papers, of which this is one, constitute the most recent presentation of truth to the mortals of Urantia. These papers differ from all previous revelations, for they are not the work of a single universe personality but a composite presentation by many beings. But no revelation short of the a... |
92:5.1 | [
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"Paper": 92,
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} | In evolutionary religion, the gods are conceived to exist in the likeness of man’s image; in revelatory religion, men are taught that they are God’s sons—even fashioned in the finite image of divinity; in the synthesized beliefs compounded from the teachings of revelation and the products of evolution, the God concept ... |
92:5.2 | [
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"Paper": 92,
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} | 1. The pre-existent ideas of the evolutionary cults. |
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"Paper": 92,
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} | 2. The sublime ideals of revealed religion. |
92:5.4 | [
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"Paper": 92,
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} | 3. The personal viewpoints of the great religious leaders, the prophets and teachers of mankind. |
92:5.5 | [
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"Paper": 92,
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} | Most great religious epochs have been inaugurated by the life and teachings of some outstanding personality; leadership has originated a majority of the worth-while moral movements of history. And men have always tended to venerate the leader, even at the expense of his teachings; to revere his personality, even though... |
92:5.6 | [
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"Paper": 92,
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} | Many races have conceived of their leaders as being born of virgins; their careers are liberally sprinkled with miraculous episodes, and their return is always expected by their respective groups. In central Asia the tribesmen still look for the return of Genghis Khan; in Tibet, China, and India it is Buddha; in Islam ... |
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} | But regardless of the superstitious awe in which they were often held, it remains a fact that these teachers were the temporal personality fulcrums on which the levers of revealed truth depended for the advancement of the morality, philosophy, and religion of mankind. |
92:5.8 | [
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"Paper": 92,
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} | There have been hundreds upon hundreds of religious leaders in the million-year human history of Urantia from Onagar to Guru Nanak. During this time there have been many ebbs and flows of the tide of religious truth and spiritual faith, and each renaissance of Urantian religion has, in the past, been identified with th... |
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"Paper": 92,
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} | 1. The Sethite period. The Sethite priests, as regenerated under the leadership of Amosad, became the great post-Adamic teachers. They functioned throughout the lands of the Andites, and their influence persisted longest among the Greeks, Sumerians, and Hindus. Among the latter they have continued to the present time a... |
92:5.10 | [
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"Paper": 92,
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} | 2. Era of the Melchizedek missionaries. Urantia religion was in no small measure regenerated by the efforts of those teachers who were commissioned by Machiventa Melchizedek when he lived and taught at Salem almost two thousand years before Christ. These missionaries proclaimed faith as the price of favor with God, and... |
92:5.11 | [
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} | 3. The post-Melchizedek era. Though Amenemope and Ikhnaton both taught in this period, the outstanding religious genius of the post-Melchizedek era was the leader of a group of Levantine Bedouins and the founder of the Hebrew religion—Moses. Moses taught monotheism. Said he: “Hear, O Israel, the Lord our God is one God... |
92:5.12 | [
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} | 4. The sixth century before Christ. Many men arose to proclaim truth in this, one of the greatest centuries of religious awakening ever witnessed on Urantia. Among these should be recorded Gautama, Confucius, Lao-tse, Zoroaster, and the Jainist teachers. The teachings of Gautama have become widespread in Asia, and he i... |
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"Paper": 92,
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} | 5. The first century after Christ. As a religious teacher, Jesus of Nazareth started out with the cult which had been established by John the Baptist and progressed as far as he could away from fasts and forms. Aside from Jesus, Paul of Tarsus and Philo of Alexandria were the greatest teachers of this era. Their concep... |
92:5.14 | [
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"Paper": 92,
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} | 6. The sixth century after Christ. Mohammed founded a religion which was superior to many of the creeds of his time. His was a protest against the social demands of the faiths of foreigners and against the incoherence of the religious life of his own people. |
92:5.15 | [
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"Paper": 92,
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} | 7. The fifteenth century after Christ. This period witnessed two religious movements: the disruption of the unity of Christianity in the Occident and the synthesis of a new religion in the Orient. In Europe institutionalized Christianity had attained that degree of inelasticity which rendered further growth incompatibl... |
92:5.16 | [
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"Paper": 92,
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} | The future of Urantia will doubtless be characterized by the appearance of teachers of religious truth—the Fatherhood of God and the fraternity of all creatures. But it is to be hoped that the ardent and sincere efforts of these future prophets will be directed less toward the strengthening of interreligious barriers a... |
92:6.1 | [
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"Paper": 92,
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} | Twentieth-century Urantia religions present an interesting study of the social evolution of man’s worship impulse. Many faiths have progressed very little since the days of the ghost cult. The Pygmies of Africa have no religious reactions as a class, although some of them believe slightly in a spirit environment. They ... |
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