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102:4.3 | [
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"Paper": 102,
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} | 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... |
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... | {
"Paper": 102,
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} | 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 an... |
102:4.5 | [
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"Paper": 102,
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} | 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. |
102:4.6 | [
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"Paper": 102,
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} | 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. |
102:5.1 | [
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... | {
"Paper": 102,
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} | 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 universe... |
102:5.2 | [
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} | 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 demonst... |
102:5.3 | [
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"Paper": 102,
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} | 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 mora... |
102:6.1 | [
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"Paper": 102,
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} | 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 e... |
102:6.2 | [
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"Paper": 102,
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} | 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. |
102:6.3 | [
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"Paper": 102,
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} | 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 ide... |
102:6.4 | [
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"Paper": 102,
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} | 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. |
102:6.5 | [
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"Paper": 102,
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} | 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 app... |
102:6.6 | [
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"Paper": 102,
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} | 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 ... |
102:6.7 | [
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"Paper": 102,
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} | 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... |
102:6.8 | [
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"Paper": 102,
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} | 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 certit... |
102:6.9 | [
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"Paper": 102,
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} | 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 ... |
102:6.10 | [
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"Paper": 102,
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} | 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 ... |
102:7.1 | [
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... | {
"Paper": 102,
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} | 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;... |
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... | {
"Paper": 102,
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} | 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 changele... |
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"Paper": 102,
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} | 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 p... |
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"Paper": 102,
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} | 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... |
102:7.5 | [
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"Paper": 102,
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} | The intellectual earmark of religion is certainty; the philosophical characteristic is consistency; the social fruits are love and service. |
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"Paper": 102,
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} | 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 fait... |
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"Paper": 102,
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} | 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... |
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"Paper": 102,
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} | 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. |
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} | 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 lik... |
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"Paper": 102,
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} | 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. |
102:8.1 | [
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"Paper": 102,
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} | 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 fut... |
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} | 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 i... |
102:8.3 | [
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"Paper": 102,
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} | 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. |
102:8.4 | [
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"Paper": 102,
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} | 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 conceptio... |
102:8.5 | [
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"Paper": 102,
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} | 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. |
102:8.6 | [
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... | {
"Paper": 102,
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} | 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; t... |
102:8.7 | [
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"Paper": 102,
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} | 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 g... |
102:8.8 | [
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"Paper": 102,
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} | [Presented by a Melchizedek of Nebadon.] |
103:0.1 | [
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"Paper": 103,
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} | 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 So... |
103:0.2 | [
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"Paper": 103,
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} | 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 ... |
103:0.3 | [
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"Paper": 103,
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} | On Urantia, today, there are four kinds of religion: |
103:0.4 | [
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"Paper": 103,
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} | 1. Natural or evolutionary religion. |
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"Paper": 103,
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} | 2. Supernatural or revelatory religion. |
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"Paper": 103,
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} | 3. Practical or current religion, varying degrees of the admixture of natural and supernatural religions. |
103:0.7 | [
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"Paper": 103,
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} | 4. Philosophic religions, man-made or philosophically thought-out theologic doctrines and reason-created religions. |
103:1.1 | [
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"Paper": 103,
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} | 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 fol... |
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"Paper": 103,
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} | 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. |
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"Paper": 103,
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} | 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, ... |
103:1.4 | [
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... | {
"Paper": 103,
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} | 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 be... |
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... | {
"Paper": 103,
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} | 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 at... |
103:1.6 | [
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"Paper": 103,
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} | 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 p... |
103:2.1 | [
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"Paper": 103,
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} | 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 ... |
103:2.2 | [
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"Paper": 103,
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} | 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. |
104:4.32 | [
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"Paper": 104,
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} | 3. The Unqualified Absolute. |
104:4.33 | [
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"Paper": 104,
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} | 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. |
104:4.34 | [
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"Paper": 104,
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} | The Sixth Triunity—the triunity of cosmic-associated Deity. This grouping consists of: |
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"Paper": 104,
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} | 1. The Universal Father. |
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} | 2. The Deity Absolute. |
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} | 3. The Universal Absolute. |
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"Paper": 104,
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} | 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. |
104:4.39 | [
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"Paper": 104,
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} | 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: |
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"Paper": 104,
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} | 1. The Universal Father. |
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"Paper": 104,
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} | 2. The Conjoint Actor. |
104:4.42 | [
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"Paper": 104,
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"Standard Reference": "104:4.42"
} | 3. The Universal Absolute. |
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"Paper": 104,
"Paragraph": 43,
"Section": 4,
"Standard Reference": "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 ... |
104:4.44 | [
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"Paper": 104,
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} | 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. |
104:4.45 | [
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"Paper": 104,
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} | 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 ... |
104:4.46 | [
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"Paper": 104,
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} | 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 So... |
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"Paper": 104,
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} | 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... |
104:5.1 | [
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"Paper": 104,
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} | 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 triun... |
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"Paper": 104,
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} | The Triodity of Actuality. This triodity consists in the interrelationship of the three absolute actuals: |
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"Paper": 104,
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} | 1. The Eternal Son. |
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"Paper": 104,
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} | 2. The Paradise Isle. |
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"Paper": 104,
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} | 3. The Conjoint Actor. |
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"Paper": 104,
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} | 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 triun... |
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"Paper": 104,
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} | The Triodity of Potentiality. This triodity consists in the association of the three Absolutes of potentiality: |
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"Paper": 104,
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} | 1. The Deity Absolute. |
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"Paper": 104,
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} | 2. The Universal Absolute. |
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"Paper": 104,
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} | 3. The Unqualified Absolute. |
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"Paper": 104,
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} | 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. |
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"Paper": 104,
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} | 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... |
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} | [Presented by a Melchizedek of Nebadon.] |
105:0.1 | [
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"Paper": 105,
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} | 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 ete... |
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"Paper": 105,
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} | 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. |
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"Paper": 105,
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} | 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 pro... |
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"Paper": 105,
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} | 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. |
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"Paper": 105,
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} | 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 doe... |
105:1.3 | [
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"Paper": 105,
"Paragraph": 3,
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} | 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 undifferenti... |
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"Paper": 105,
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} | 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 somewha... |
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... | {
"Paper": 105,
"Paragraph": 5,
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} | 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, p... |
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... | {
"Paper": 105,
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} | 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 Sou... |
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"Paper": 105,
"Paragraph": 7,
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} | 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 mast... |
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"Paper": 105,
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} | 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 infin... |
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"Paper": 105,
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"Section": 2,
"Standard Reference": "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, notwithstandi... |
105:2.2 | [
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... | {
"Paper": 105,
"Paragraph": 2,
"Section": 2,
"Standard Reference": "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-differentiatio... |
105:2.3 | [
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... | {
"Paper": 105,
"Paragraph": 3,
"Section": 2,
"Standard Reference": "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 r... |
105:2.4 | [
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... | {
"Paper": 105,
"Paragraph": 4,
"Section": 2,
"Standard Reference": "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 sug... |
105:2.5 | [
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"Paper": 105,
"Paragraph": 5,
"Section": 2,
"Standard Reference": "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 a... |
105:2.6 | [
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"Paper": 105,
"Paragraph": 6,
"Section": 2,
"Standard Reference": "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... |
105:2.7 | [
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"Paper": 105,
"Paragraph": 7,
"Section": 2,
"Standard Reference": "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 ... |
105:2.8 | [
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... | {
"Paper": 105,
"Paragraph": 8,
"Section": 2,
"Standard Reference": "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. |
105:2.9 | [
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... | {
"Paper": 105,
"Paragraph": 9,
"Section": 2,
"Standard Reference": "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. |
105:2.10 | [
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"Paper": 105,
"Paragraph": 10,
"Section": 2,
"Standard Reference": "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. |
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