Liberal Faith Leader Says To Obey Obama Or Feel Gods Wrath

[Also posted to Reds Revelations. For the post on Reds Revelations Click Here]

Original article from TheBlaze written by Billy Hallowell. My commentary is in red. Click the title below to read the original article without my commentary.

‘UNBIBLICAL’: JIM WALLIS LAMBASTES ‘POLITICAL EXTREMISTS’ RESPONSIBLE FOR THE GOV’T SHUTDOWN — AND WARNS OF GOD’S JUDGEMENT

Progressive faith leader Jim Wallis, founder of Sojourners, is joining a chorus of Americans who are frustrated over the government shutdown. In a video monologue this week, he unleashed his views on the matter, calling the closure “unbiblical” and hitting back at the “political extremists” he believes are responsible for it.

How exactly is the “political extremists” (you know he means the Tea Party Republicans) responsible for the shutdown? Harry Reid and the Democrats are the ones blocking negotiations and refuse to give an inch. And wasn’t it Reid who stated he wouldn’t save a child with cancer? What does that tell you about how negotiations are going?

While most of the debate surrounding the shutdown is partisan in nature, Wallis argues that the conundrum is deeper than mere strife between the parties; in fact, he says it’s spiritual.

“There is a deeper problem here than politics. There’s a theological problem,” he proclaims in the clip. “As a Christian I want to say shutting down government is unbiblical. Yes, that’s what I’m saying — it’s unbiblical.”

Wallis goes on to instruct readers to explore what the Bible has to say on the matter and specifically cites the 13th chapter of the Book of Romans (the same book liberals and many scared pastors are told to twist in order to keep their 501c3 status), which discusses the importance of complying with government. This chapter reads, in part:

“Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority?”

Of course, context is key and there are different interpretations of these verses. If the government is seen as overstepping boundaries, some would surely argue that Wallis’ interpretation isn’t quite air-tight (it isn’t). But in this case, he clearly sees it as applying perfectly to the current situation unfolding at the federal level.

“Government’s role is to protect us from evil, to promote the good. We call that the common good,” continued Wallis. (If the govt is the evil, how then can they protect us from it? Should it be assumed that Wallis has forgotten the statements by our Founding Fathers on this matter? “The scriptures make clear throughout Isaiah, Jeremiah, Amos, the Book of Kings, that rulers, kings and governments are responsible for how they treat the poorest and most vulnerable. They’re judged by that by God.”

Has Wallis forgotten we are all judged by God? This does not mean, however, that we should go along with and support something that which we know to be evil. Jesus Himself questioned authority where it was necessary. No man, including govt, comes before God. So then, Wallis, is the Father in Heaven your God or is the govt?

The Sojourners leader decried the “political extremists who want to shut down the government,” pointing out two reasons that he believes they are acting in a non-Biblical manner. First, he says that their opposition to the government is, on its face, problematic (so then you would find the very founding of America to be problematic?) — and second, he says that they are opposed to the poor.(How is it that they are opposed to the poor? You think legislation that is shutting down businesses, putting people out of work, and skyrocketing costs of insurance, amongst other things, is in support of the poor?)

“They get hostile to the poor, because they’re hostile to government,” Wallis said. ”So, those of you that want to shut down the government, I’d say read your Bibles.” ((Now where I might agree many people, conservatives included, have misinterpreated the Bible and even adopted new theology and twisting verses to support such; I have to say it is you, Wallis, that needs to read your Bible. Pray to Jesus to open your eyes and then read your Bible. You are pushing marxism and totalitarianism along with the destruction of the very faith you claim to hold. How? Simply by supporting those that are bringing it upon us.)

He concludes by warning that God will hold everyone accountable for what unfolds during these “difficult days.”

Yes, God WILL hold everyone accountable. So Wallis, I suggest you pray and repent while there is still time. You are laying in Satans bed and preaching from the Synagogue of Satan. You may not be aware of this, so I do not blame you for it, Wallis. You and God both know where your heart and intentions are. The question is, will you be able to recognize you have fallen and allow Christ to pick you back up? I will be praying for you Wallis.

With over 330,000 different denominations spanning the globe it is impossible to agree with everyone who professes they are a Christian. But when we see a Christian brother or sister who has clearly gone astray, we must help them get back on path. If we find a wolf in sheeps clothing, we must expose them and save our brethren. This is why I had to comment on this article by the TheBlaze. I cannot say whether or not Wallis is a lost soul or wolf in sheeps clothing. In time that will be seen. He and God both know the answer.

Please pray for Wallis in that if he is a lost soul, he may make a return to Christ. Or if he is a wolf in sheeps clothing, he will be exposed as such or repent and allow himself to be saved by Christ.

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Religion And Faith – Part 2 [UBS #14]

As stated in Introduction To “UBS” Study the following is: My opinions posted on this part of the study may or may not be my final feeling on the matter. I’ll be writing (or recording video) as I go, so it’s inevitable that some concepts may not have long enough to settle in my mind so a final thought or feeling can be reached. Some new and non-institutional concepts are going to be introduced, compared to the Bible, looked at with logic, and commented on. Whether or not you agree with these concepts are completely irrelevant. The purpose of this study is not whether you or I agree with the said study or with each other, but to help bring us closer to each other as brethren and ultimately closer to God. Your participation in this study is welcome and will be greatly appreciated.

The Foundations of Religious Faith

Assurances of Faith
If any man chooses to do the divine will, he shall know the way of truth. It is literally true, “Human things must be known in order to be loved, but divine things must be loved in order to be known.” But honest doubts and sincere questionings are not sin; such attitudes merely spell delay in the progressive journey toward perfection attainment. Childlike trust secures man’s entrance into the kingdom of heavenly ascent, but progress is wholly dependent on the vigorous exercise of the robust and confident faith of the full-grown man. The reason of science is based on the observable facts of time; the faith of religion argues from the spirit program of eternity. What knowledge and reason cannot do for us, true wisdom admonishes us to allow faith to accomplish through religious insight and spiritual transformation.

Owing to the isolation of rebellion, the revelation of truth on Earth has all too often been mixed up with the statements of partial and transient cosmologies. Truth remains unchanged from generation to generation, but the associated teachings about the physical world vary from day to day and from year to year. Eternal truth should not be slighted because it chances to be found in company with obsolete ideas regarding the material world. The more of science you know, the less sure you can be; the more of religion you have, the more certain you are. The certainties of science proceed entirely from the intellect; the certitudes of religion spring from the very foundations of the entire personality. Science appeals to the understanding of the mind; religion appeals to the loyalty and devotion of the body, mind, and spirit, even to the whole personality. God is so all real and absolute that no material sign of proof or no demonstration of so-called miracle may be offered in testimony of his reality. Always will we know him because we trust him, and our belief in him is wholly based on our personal participation in the divine manifestations of his infinite reality.

Religion and Reality
Observing minds and discriminating souls know religion when they find it in the lives of their fellows. Religion requires no definition; we all know its social, intellectual, moral, and spiritual fruits. And this all grows out of the fact that religion is the property of the human race; it is not a child of culture. True, one’s perception of religion is still human and therefore subject to the bondage of ignorance, the slavery of superstition, the deceptions of sophistication, and the delusions of false philosophy. One of the characteristic peculiarities of genuine religious assurance is that, notwithstanding the absoluteness of its affirmations and the stanchness of its attitude, the spirit of its expression is so poised and tempered that it never conveys the slightest impression of self-assertion or egoistic exaltation. Religious force is not the product of the individual’s personal prerogatives but rather the outworking of that sublime partnership of man and the everlasting source of all wisdom. Thus do the words and acts of true and undefiled religion become compellingly authoritative for all enlightened mortals.

Religionists seem to live in effective emancipation from harrying haste and the painful stress of the vicissitudes inherent in the temporal currents of time; they exhibit a stabilization of personality and a tranquillity of character not explained by the laws of physiology, psychology, and sociology. Time is an invariable element in the attainment of knowledge; religion makes its endowments immediately available, albeit there is the important factor of growth in grace, definite advancement in all phases of religious experience. Knowledge is an eternal quest; always are you learning, but never are you able to arrive at the full knowledge of absolute truth. In knowledge alone there can never be absolute certainty, only increasing probability of approximation; but the religious soul of spiritual illumination knows, and knows now. And yet this profound and positive certitude does not lead such a sound-minded religionist to take any less interest in the ups and downs of the progress of human wisdom, which is bound up on its material end with the developments of slow-moving science.

Even the discoveries of science are not truly real in the consciousness of human experience until they are unraveled and correlated, until their relevant facts actually become meaning through encircuitment in the thought streams of mind. Mortal man views even his physical environment from the mind level, from the perspective of its psychological registry. It is not, therefore, strange that man should place a highly unified interpretation upon the universe and then seek to identify this energy unity of his science with the spirit unity of his religious experience. Mind is unity; mortal consciousness lives on the mind level and perceives the universal realities through the eyes of the mind endowment. The mind perspective will not yield the existential unity of the source of reality, the First Source and Center, but it can and sometime will portray to man the experiential synthesis of energy, mind, and spirit in and as the Supreme Being. But mind can never succeed in this unification of the diversity of reality unless such mind is firmly aware of material things, intellectual meanings, and spiritual values; only in the harmony of the triunity of functional reality is there unity, and only in unity is there the personality satisfaction of the realization of cosmic constancy and consistency.

Unity is best found in human experience through philosophy. And while the body of philosophic thought must ever be founded on material facts, the soul and energy of true philosophic dynamics is mortal spiritual insight. There is no real religion apart from a highly active personality. Therefore do the more indolent of men often seek to escape the rigors of truly religious activities by a species of ingenious self-deception through resorting to a retreat to the false shelter of stereotyped religious doctrines and dogmas. But true religion is alive. Intellectual crystallization of religious concepts is the equivalent of spiritual death. You cannot conceive of religion without ideas, but when religion once becomes reduced only to an idea, it is no longer religion; it has become merely a species of human philosophy.

Knowledge, Wisdom, and Insight
Material feelings, human emotions, lead directly to material actions, selfish acts. Religious insights, spiritual motivations, lead directly to religious actions, unselfish acts of social service and altruistic benevolence.

Religious desire is the hunger quest for divine reality. Religious experience is the realization of the consciousness of having found God. And when a human being does find God, there is experienced within the soul of that being such an indescribable restlessness of triumph in discovery that he is impelled to seek loving service-contact with his less illuminated fellows, not to disclose that he has found God, but rather to allow the overflow of the welling-up of eternal goodness within his own soul to refresh and ennoble his fellows. Real religion leads to increased social service. Science, knowledge, leads to fact consciousness; religion, experience, leads to value consciousness; philosophy, wisdom, leads to co-ordinate consciousness; revelation leads to the consciousness of true reality; while the co-ordination of the consciousness of fact, value, and true reality constitutes awareness of personality reality, maximum of being, together with the belief in the possibility of the survival of that very personality.

Knowledge leads to placing men, to originating social strata and castes. Religion leads to serving men, thus creating ethics and altruism. Wisdom leads to the higher and better fellowship of both ideas and one’s fellows. Revelation liberates men and starts them out on the eternal adventure. Science sorts men; religion loves men, even as yourself; wisdom does justice to differing men; but revelation glorifies man and discloses his capacity for partnership with God. Science vainly strives to create the brotherhood of culture; religion brings into being the brotherhood of the spirit. Philosophy strives for the brotherhood of wisdom; revelation portrays the eternal brotherhood, the Paradise Corps of the Finality. Knowledge yields pride in the fact of personality; wisdom is the consciousness of the meaning of personality; religion is the experience of cognizance of the value of personality; revelation is the assurance of personality survival.

The Fact of Experience
Man very early becomes conscious that he is not alone in the world or the universe. There develops a natural spontaneous self-consciousness of other-mindness in the environment of selfhood. Faith translates this natural experience into religion, the recognition of God as the reality —source, nature, and destiny —of other-mindness. But such a knowledge of God is ever and always a reality of personal experience. If God were not a personality, he could not become a living part of the real religious experience of a human personality. The element of error present in human religious experience is directly proportional to the content of materialism which contaminates the spiritual concept of the Universal Father. Man’s prespirit progression in the universe consists in the experience of divesting himself of these erroneous ideas of the nature of God and of the reality of pure and true spirit. Deity is more than spirit, but the spiritual approach is the only one possible to ascending man.

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. 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.

The Supremacy of Purposive Potential
Primitive man had more religious fear than faith, and the supremacy of spirit potentials over mind actuals is demonstrated when this craven fear is translated into living faith in spiritual realities. You can psychologize evolutionary religion but not the personal-experience religion of spiritual origin. Human morality may recognize values, but only religion can conserve, exalt, and spiritualize such values. But notwithstanding such actions, religion is something more than emotionalized morality. Religion is to morality as love is to duty, as sonship is to servitude, as essence is to substance. Morality discloses an almighty Controller, a Deity to be served; religion discloses an all-loving Father, a God to be worshiped and loved. And again this is because the spiritual potentiality of religion is dominant over the duty actuality of the morality of evolution.

The Certainty of Religious Faith
The religionist of philosophic attainment has faith in a personal God of personal salvation, something more than a reality, a value, a level of achievement, an exalted process, a transmutation, the ultimate of time-space, an idealization, the personalization of energy, the entity of gravity, a human projection, the idealization of self, nature’s upthrust, the inclination to goodness, the forward impulse of evolution, or a sublime hypothesis. The religionist has faith in a God of love. Love is the essence of religion and the wellspring of superior civilization. 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.

Convictions about God may be arrived at through wise reasoning, but the individual becomes God-knowing only by faith, through personal experience. In much that pertains to life, probability must be reckoned with, but when contacting with cosmic reality, certainty may be experienced when such meanings and values are approached by living faith. The God-knowing soul dares to say, “I know,” even when this knowledge of God is questioned by the unbeliever who denies such certitude because it is not wholly supported by intellectual logic. To every such doubter the believer only replies, “How do you know that I do not know?” Said Jesus: “If you love your fellows as I have loved you, then shall all men know that you are my disciples.” (John 13:35)

Materialism cheapens human life; the gospel of Jesus tremendously enhances and supernally exalts every mortal. Mortal existence must be visualized as consisting in the intriguing and fascinating experience of the realization of the reality of the meeting of the human upreach and the divine and saving downreach.

The Certitude of the Divine
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. God is the one and only self-caused fact in the universe. He is the secret of the order, plan, and purpose of the whole creation of things and beings. The everywhere-changing universe is regulated and stabilized by absolutely unchanging laws, the habits of an unchanging God. The fact of God, the divine law, is changeless; the truth of God, his relation to the universe, is a relative revelation which is ever adaptable to the constantly evolving universe.

Those who would invent a religion without God are like those who would gather fruit without trees, have children without parents. You cannot have effects without causes; only the I AM is causeless. The fact of religious experience implies God, and such a God of personal experience must be a personal Deity. You cannot pray to a chemical formula, supplicate a mathematical equation, worship a hypothesis, confide in a postulate, commune with a process, serve an abstraction, or hold loving fellowship with a law. True, many apparently religious traits can grow out of nonreligious roots. Man can, intellectually, deny God and yet be morally good, loyal, filial, honest, and even idealistic. Man may graft many purely humanistic branches onto his basic spiritual nature and thus apparently prove his contentions in behalf of a godless religion, but such an experience is devoid of survival values, God-knowingness and God-ascension. In such a mortal experience only social fruits are forthcoming, not spiritual. The graft determines the nature of the fruit, notwithstanding that the living sustenance is drawn from the roots of original divine endowment of both mind and spirit.

The God-knowing individual is not one who is blind to the difficulties or unmindful of the obstacles which stand in the way of finding God in the maze of superstition, tradition, and materialistic tendencies of modern times. He has encountered all these deterrents and triumphed over them, surmounted them by living faith, and attained the highlands of spiritual experience in spite of them. But it is true that many who are inwardly sure about God fear to assert such feelings of certainty because of the multiplicity and cleverness of those who assemble objections and magnify difficulties about believing in God. It requires no great depth of intellect to pick flaws, ask questions, or raise objections. But it does require brilliance of mind to answer these questions and solve these difficulties; faith certainty is the greatest technique for dealing with all such superficial contentions.

If science, philosophy, or sociology dares to become dogmatic in contending with the prophets of true religion, then should God-knowing men reply to such unwarranted dogmatism with that more farseeing dogmatism of the certainty of personal spiritual experience, “I know what I have experienced because I am a son of I AM.” If the personal experience of a faither is to be challenged by dogma, then this faith-born son of the experiencible Father may reply with that unchallengeable dogma, the statement of his actual sonship with the Universal Father.

The Evidences of Religion
Regarding the status of any religion in the evolutionary scale, it may best be judged by its moral judgments and its ethical standards. The higher the type of any religion, the more it encourages and is encouraged by a constantly improving social morality and ethical culture. We cannot judge religion by the status of its accompanying civilization; we had better estimate the real nature of a civilization by the purity and nobility of its religion. Many of the world’s most notable religious teachers have been virtually unlettered. The wisdom of the world is not necessary to an exercise of saving faith in eternal realities. 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.

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. While personal religion precedes the evolution of human morals, it is regretfully recorded that institutional religion has invariably lagged behind the slowly changing mores of the human races. Organized religion has proved to be conservatively tardy. The prophets have usually led the people in religious development; the theologians have usually held them back. Religion, being a matter of inner or personal experience, can never develop very far in advance of the intellectual evolution of the races.

The Reality of Religious Experience
The religious tendencies of the human races are innate; they are universally manifested and have an apparently natural origin; primitive religions are always evolutionary in their genesis. As natural religious experience continues to progress, periodic revelations of truth punctuate the otherwise slow-moving course of planetary evolution. On Earth, today, there are four kinds of religion:
1. Natural or evolutionary religion.
2. Supernatural or revelatory religion.
3. Practical or current religion, varying degrees of the admixture of natural and supernatural religions.
4. Philosophic religions, man-made or philosophically thought-out theologic doctrines and reason-created religions.

Philosophy of Religion
Rationalism is wrong when it assumes that religion is at first a primitive belief in something which is then followed by the pursuit of values. Religion is primarily a pursuit of values, and then there formulates a system of interpretative beliefs. It is much easier for men to agree on religious values —goals —than on beliefs —interpretations. And this explains how religion can agree on values and goals while exhibiting the confusing phenomenon of maintaining a belief in hundreds of conflicting beliefs —creeds. This also explains why a given person can maintain his religious experience in the face of giving up or changing many of his religious beliefs. Religion persists in spite of revolutionary changes in religious beliefs. Theology does not produce religion; it is religion that produces theologic philosophy. That religionists have believed so much that was false does not invalidate religion because religion is founded on the recognition of values and is validated by the faith of personal religious experience. Religion, then, is based on experience and religious thought; theology, the philosophy of religion, is an honest attempt to interpret that experience. Such interpretative beliefs may be right or wrong, or a mixture of truth and error.

Religion and the Individual
The evolutionary soil in the mind of man in which the seed of revealed religion germinates is the moral nature that so early gives origin to a social consciousness. The first promptings of a child’s moral nature have not to do with sex, guilt, or personal pride, but rather with impulses of justice, fairness, and urges to kindness —helpful ministry to one’s fellows. And when such early moral awakenings are nurtured, there occurs a gradual development of the religious life which is comparatively free from conflicts, upheavals, and crises. Every human being very early experiences something of a conflict between his self-seeking and his altruistic impulses, and many times the first experience of God-consciousness may be attained as the result of seeking for superhuman help in the task of resolving such moral conflicts.

Religion and the Human Race
Religion is designed to change man’s environment, but much of the religion found among mortals today has become helpless to do this. Environment has all too often mastered religion. Remember that in the religion of all ages the experience which is paramount is the feeling regarding moral values and social meanings, not the thinking regarding theologic dogmas or philosophic theories. Religion evolves favorably as the element of magic is replaced by the concept of morals.

Man evolved through the superstitions of mana, magic, nature worship, spirit fear, and animal worship to the various ceremonials whereby the religious attitude of the individual became the group reactions of the clan. And then these ceremonies became focalized and crystallized into tribal beliefs, and eventually these fears and faiths became personalized into gods. But in all of this religious evolution the moral element was never wholly absent. The impulse of the God within man was always potent. And these powerful influences —one human and the other divine —insured the survival of religion throughout the vicissitudes of the ages and that notwithstanding it was so often threatened with extinction by a thousand subversive tendencies and hostile antagonisms.

Spiritual Communion
The characteristic difference between a social occasion and a religious gathering is that in contrast with the secular the religious is pervaded by the atmosphere of communion. In this way human association generates a feeling of fellowship with the divine, and this is the beginning of group worship. Partaking of a common meal was the earliest type of social communion, and so did early religions provide that some portion of the ceremonial sacrifice should be eaten by the worshipers. Even in Christianity the Lord’s Supper retains this mode of communion. When primitive man felt that his communion with God had been interrupted, he resorted to sacrifice of some kind in an effort to make atonement, to restore friendly relationship. The hunger and thirst for righteousness leads to the discovery of truth, and truth augments ideals, and this creates new problems for the individual religionists, for our ideals tend to grow by geometrical progression, while our ability to live up to them is enhanced only by arithmetical progression. The sense of guilt (not the consciousness of sin) comes either from interrupted spiritual communion or from the lowering of one’s moral ideals. Deliverance from such a predicament can only come through the realization that one’s highest moral ideals are not necessarily synonymous with the will of God. Man cannot hope to live up to his highest ideals, but he can be true to his purpose of finding God and becoming more and more like him.

Jesus swept away all of the ceremonials of sacrifice and atonement. He destroyed the basis of all this fictitious guilt and sense of isolation in the universe by declaring that man is a child of God; the creature-Creator relationship was placed on a child-parent basis. God becomes a loving Father to his mortal sons and daughters. All ceremonials not a legitimate part of such an intimate family relationship are forever abrogated. God the Father deals with man his child on the basis, not of actual virtue or worthiness, but in recognition of the child’s motivation —the creature purpose and intent. The relationship is one of parent-child association and is actuated by divine love.

The Origin of Ideals
The early evolutionary mind gives origin to a feeling of social duty and moral obligation derived chiefly from emotional fear. The more positive urge of social service and the idealism of altruism are derived from the direct impulse of the divine spirit indwelling the human mind. This idea-ideal of doing good to others —the impulse to deny the ego something for the benefit of one’s neighbor —is very circumscribed at first. Primitive man regards as neighbor only those very close to him, those who treat him neighborly; as religious civilization advances, one’s neighbor expands in concept to embrace the clan, the tribe, the nation. And then Jesus enlarged the neighbor scope to embrace the whole of humanity, even that we should love our enemies. And there is something inside of every normal human being that tells him this teaching is moral —right. Even those who practice this ideal least, admit that it is right in theory.

Human happiness is achieved only when the ego desire of the self and the altruistic urge of the higher self (divine spirit) are co-ordinated and reconciled by the unified will of the integrating and supervising personality. The mind of evolutionary man is ever confronted with the intricate problem of refereeing the contest between the natural expansion of emotional impulses and the moral growth of unselfish urges predicated on spiritual insight —genuine religious reflection. The attempt to secure equal good for the self and for the greatest number of other selves presents a problem which cannot always be satisfactorily resolved in a time-space frame. Given an eternal life, such antagonisms can be worked out, but in one short human life they are incapable of solution. Jesus referred to such a paradox when he said: “Whosoever shall save his life shall lose it, but whosoever shall lose his life for the sake of the kingdom, shall find it.” (Matt. 16:25; Mark 8:35; Luke 9:24, 17:33)

It is fatal to man’s idealism when he is taught that all of his altruistic impulses are merely the development of his natural herd instincts. But he is ennobled and mightily energized when he learns that these higher urges of his soul emanate from the spiritual forces that indwell his mortal mind. It lifts man out of himself and beyond himself when he once fully realizes that there lives and strives within him something which is eternal and divine. And so it is that a living faith in the superhuman origin of our ideals validates our belief that we are the sons of God and makes real our altruistic convictions, the feelings of the brotherhood of man. Man, in his spiritual domain, does have a free will. Mortal man is neither a helpless slave of the inflexible sovereignty of an all-powerful God nor the victim of the hopeless fatality of a mechanistic cosmic determinism. Man is most truly the architect of his own eternal destiny.

But man is not saved or ennobled by pressure. Spirit growth springs from within the evolving soul. Pressure may deform the personality, but it never stimulates growth. Even educational pressure is only negatively helpful in that it may aid in the prevention of disastrous experiences. Spiritual growth is greatest where all external pressures are at a minimum. “Where the spirit of the Lord is, there is freedom.” (2 Cor. 3:17) Man develops best when the pressures of home, community, church, and state are least. But this must not be construed as meaning that there is no place in a progressive society for home, social institutions, church, and state. When a member of a social religious group has complied with the requirements of such a group, he should be encouraged to enjoy religious liberty in the full expression of his own personal interpretation of the truths of religious belief and the facts of religious experience. The security of a religious group depends on spiritual unity, not on theological uniformity. A religious group should be able to enjoy the liberty of freethinking without having to become “freethinkers.” There is great hope for any church that worships the living God, validates the brotherhood of man, and dares to remove all creedal pressure from its members.

Philosophic Co-ordination
Religion has to do with the spiritual viewpoint, the awareness of the insideness of human experience. Man’s spiritual nature affords him the opportunity of turning the universe outside in. It is therefore true that, viewed exclusively from the insideness of personality experience, all creation appears to be spiritual in nature. When man analytically inspects the universe through the material endowments of his physical senses and associated mind perception, the cosmos appears to be mechanical and energy-material. Such a technique of studying reality consists in turning the universe inside out. A logical and consistent philosophic concept of the universe cannot be built up on the postulations of either materialism or spiritism, for both of these systems of thinking, when universally applied, are compelled to view the cosmos in distortion, the former contacting with a universe turned inside out, the latter realizing the nature of a universe turned outside in. Never, then, can either science or religion, in and of themselves, standing alone, hope to gain an adequate understanding of universal truths and relationships without the guidance of human philosophy and the illumination of divine revelation.

Always must man’s inner spirit depend for its expression and self-realization upon the mechanism and technique of the mind. Likewise must man’s outer experience of material reality be predicated on the mind consciousness of the experiencing personality. Therefore are the spiritual and the material, the inner and the outer, human experiences always correlated with the mind function and conditioned, as to their conscious realization, by the mind activity. Man experiences matter in his mind; he experiences spiritual reality in the soul but becomes conscious of this experience in his mind. The intellect is the harmonizer and the ever-present conditioner and qualifier of the sum total of mortal experience. Both energy-things and spirit values are colored by their interpretation through the mind media of consciousness.

When the philosophy of man leans heavily toward the world of matter, it becomes rationalistic or naturalistic. When philosophy inclines particularly toward the spiritual level, it becomes idealistic or even mystical. When philosophy is so unfortunate as to lean upon metaphysics, it unfailingly becomes skeptical, confused. In past ages, most of man’s knowledge and intellectual evaluations have fallen into one of these three distortions of perception. Philosophy dare not project its interpretations of reality in the linear fashion of logic; it must never fail to reckon with the elliptic symmetry of reality and with the essential curvature of all relation concepts. The highest attainable philosophy of mortal man must be logically based on the reason of science, the faith of religion, and the truth insight afforded by revelation.

Science and Religion
Science is sustained by reason, religion by faith. Faith, though not predicated on reason, is reasonable; though independent of logic, it is nonetheless encouraged by sound logic. Faith cannot be nourished even by an ideal philosophy; indeed, it is, with science, the very source of such a philosophy. Faith, human religious insight, can be surely instructed only by revelation, can be surely elevated only by personal mortal experience with the spiritual Adjuster presence of the God who is spirit.

Logic is the technique of philosophy, its method of expression. Within the domain of true science, reason is always amenable to genuine logic; within the domain of true religion, faith is always logical from the basis of an inner viewpoint, even though such faith may appear to be quite unfounded from the inlooking viewpoint of the scientific approach. From outward, looking within, the universe may appear to be material; from within, looking out, the same universe appears to be wholly spiritual. Reason grows out of material awareness, faith out of spiritual awareness, but through the mediation of a philosophy strengthened by revelation, logic may confirm both the inward and the outward view, thereby effecting the stabilization of both science and religion. Thus, through common contact with the logic of philosophy, may both science and religion become increasingly tolerant of each other, less and less skeptical.

The truth —an understanding of cosmic relationships, universe facts, and spiritual values —can best be had through the ministry of the Spirit of Truth and can best be criticized by revelation. But revelation originates neither a science nor a religion; its function is to co-ordinate both science and religion with the truth of reality. The science of the material world enables man to control, and to some extent dominate, his physical environment. The religion of the spiritual experience is the source of the fraternity impulse which enables men to live together in the complexities of the civilization of a scientific age. Metaphysics, but more certainly revelation, affords a common meeting ground for the discoveries of both science and religion and makes possible the human attempt logically to correlate these separate but interdependent domains of thought into a well-balanced philosophy of scientific stability and religious certainty.

Reason is the act of recognizing the conclusions of consciousness with regard to the experience in and with the physical world of energy and matter. Faith is the act of recognizing the validity of spiritual consciousness —something which is incapable of other mortal proof. Logic is the synthetic truth-seeking progression of the unity of faith and reason and is founded on the constitutive mind endowments of mortal beings, the innate recognition of things, meanings, and values. Science discovers the material world, religion evaluates it, and philosophy endeavors to interpret its meanings while co-ordinating the scientific material viewpoint with the religious spiritual concept. But history is a realm in which science and religion may never fully agree.

Philosophy and Religion
Although both science and philosophy may assume the probability of God by their reason and logic, only the personal religious experience of a spirit-led man can affirm the certainty of such a supreme and personal Deity. By the technique of such an incarnation of living truth the philosophic hypothesis of the probability of God becomes a religious reality. The confusion about the experience of the certainty of God arises out of the dissimilar interpretations and relations of that experience by separate individuals and by different races of men. The experiencing of God may be wholly valid, but the discourse about God, being intellectual and philosophical, is divergent and oftentimes confusingly fallacious. A good and noble man may be consummately in love with his wife but utterly unable to pass a satisfactory written examination on the psychology of marital love. Another man, having little or no love for his spouse, might pass such an examination most acceptably. The imperfection of the lover’s insight into the true nature of the beloved does not in the least invalidate either the reality or sincerity of his love.

If you truly believe in God —by faith know him and love him —do not permit the reality of such an experience to be in any way lessened or detracted from by the doubting insinuations of science, the caviling of logic, the postulates of philosophy, or the clever suggestions of well-meaning souls who would create a religion without God. The certainty of the God-knowing religionist should not be disturbed by the uncertainty of the doubting materialist; rather should the uncertainty of the unbeliever be mightily challenged by the profound faith and unshakable certainty of the experiential believer.

Philosophy, to be of the greatest service to both science and religion, should avoid the extremes of both materialism and pantheism. Only a philosophy which recognizes the reality of personality —permanence in the presence of change —can be of moral value to man, can serve as a liaison between the theories of material science and spiritual religion. Revelation is a compensation for the frailties of evolving philosophy.

The Essence of Religion
Theology deals with the intellectual content of religion, metaphysics (revelation) with the philosophic aspects. Religious experience is the spiritual content of religion. Notwithstanding the mythologic vagaries and the psychologic illusions of the intellectual content of religion, the metaphysical assumptions of error and the techniques of self-deception, the political distortions and the socioeconomic perversions of the philosophic content of religion, the spiritual experience of personal religion remains genuine and valid. Religion has to do with feeling, acting, and living, not merely with thinking. Thinking is more closely related to the material life and should be in the main, but not altogether, dominated by reason and the facts of science and, in its nonmaterial reaches toward the spirit realms, by truth. No matter how illusory and erroneous one’s theology, one’s religion may be wholly genuine and everlastingly true.

Religion without faith is a contradiction; without God, a philosophic inconsistency and an intellectual absurdity. The magical and mythological parentage of natural religion does not invalidate the reality and truth of the later revelational religions and the consummate saving gospel of the religion of Jesus. Jesus’ life and teachings finally divested religion of the superstitions of magic, the illusions of mythology, and the bondage of traditional dogmatism. But this early magic and mythology very effectively prepared the way for later and superior religion by assuming the existence and reality of supermaterial values and beings.

When theology masters religion, religion dies; it becomes a doctrine instead of a life. The mission of theology is merely to facilitate the self-consciousness of personal spiritual experience. Theology constitutes the religious effort to define, clarify, expound, and justify the experiential claims of religion, which can be validated only by living faith. In the higher philosophy of the universe, wisdom, like reason, becomes allied to faith. Reason, wisdom, and faith are man’s highest human attainments. Reason introduces man to the world of facts, to things; wisdom introduces him to a world of truth, to relationships; faith initiates him into a world of divinity, spiritual experience. Faith most willingly carries reason along as far as reason can go and then goes on with wisdom to the full philosophic limit; and then it dares to launch out upon the limitless and never-ending universe journey in the sole company of TRUTH.

When reason once recognizes right and wrong, it exhibits wisdom; when wisdom chooses between right and wrong, truth and error, it demonstrates spirit leading. And thus are the functions of mind, soul, and spirit ever closely united and functionally interassociated. Reason deals with factual knowledge; wisdom, with philosophy and revelation; faith, with living spiritual experience. Through truth man attains beauty and by spiritual love ascends to goodness. Faith leads to knowing God, not merely to a mystical feeling of the divine presence. Faith must not be overmuch influenced by its emotional consequences. True religion is an experience of believing and knowing as well as a satisfaction of feeling.

Growth of the Trinity Concept

The Trinity concept of revealed religion must not be confused with the triad beliefs of evolutionary religions. The ideas of triads arose from many suggestive relationships but chiefly because of the three joints of the fingers, because three legs were the fewest which could stabilize a stool, because three support points could keep up a tent; furthermore, primitive man, for a long time, could not count beyond three. Triad deities all had a natural origin and have appeared at one time or another among most of the intelligent peoples of Earth. Sometimes the concept of an evolutionary triad has become mixed with that of a revealed Trinity; in these instances it is often impossible to distinguish one from the other.

Trinity Concepts
The first Earth revelation leading to the comprehension of the Paradise Trinity was made by the staff of the Planetary Prince about one-half million years ago. This earliest Trinity concept was lost to the world in the unsettled times following the planetary rebellion. The second presentation of the Trinity was made by Adam and Eve in the first and second gardens. These teachings had not been wholly obliterated even in the times of Machiventa Melchizedek about thirty-five thousand years later, for the Trinity concept of the Sethites persisted in both Mesopotamia and Egypt but more especially in India, where it was long perpetuated in Agni, the Vedic three-headed fire god. The third presentation of the Trinity was made by Machiventa Melchizedek, and this doctrine was symbolized by the three concentric circles which the sage of Salem wore on his breast plate. But Machiventa found it very difficult to teach the Palestinian Bedouins about the Universal Father, the Eternal Son, and the Infinite Spirit. Most of his disciples thought that the Trinity consisted of the three Most Highs of the universe; a few conceived of the Trinity as the System Sovereign, the Constellation Father, and the local universe Creator Deity; still fewer even remotely grasped the idea of the Paradise association of the Father, Son, and Spirit.

The followers of the Islamic faith failed to grasp the idea of the Trinity. It is always difficult for an emerging monotheism to tolerate trinitarianism when confronted by polytheism. The trinity idea takes best hold of those religions which have a firm monotheistic tradition coupled with doctrinal elasticity. The great monotheists, the Hebrews and Mohammedans, found it difficult to distinguish between worshiping three gods, polytheism, and trinitarianism, the worship of one Deity existing in a triune manifestation of divinity and personality. Jesus taught his apostles the truth regarding the persons of the Paradise Trinity, but they thought he spoke figuratively and symbolically. Having been nurtured in Hebraic monotheism, they found it difficult to entertain any belief that seemed to conflict with their dominating concept of Yahweh. And the early Christians inherited the Hebraic prejudice against the Trinity concept.

The first Trinity of Christianity was proclaimed at Antioch and consisted of God, his Word, and his Wisdom. Paul knew of the Paradise Trinity of Father, Son, and Spirit, but he seldom preached about it and made mention thereof in only a few of his letters to the newly forming churches. The Christian concept of the Trinity, which began to gain recognition near the close of the first century after Christ, was comprised of the Universal Father, the Creator Son, and the Divine Minister —Mother Spirit of the local universe and creative consort of the Creator Son.

Not since the times of Jesus has the factual identity of the Paradise Trinity been known on Earth (except by a few individuals to whom it was especially revealed) until its presentation in the revelatory disclosures of the study-source. But though the Christian concept of the Trinity erred in fact, it was practically true with respect to spiritual relationships. Only in its philosophic implications and cosmological consequences did this concept suffer embarrassment: It has been difficult for many who are cosmic minded to believe that the Second Person of Deity, the second member of an infinite Trinity, once dwelt on Earth; and while in spirit this is true, in actuality it is not a fact. The Creator Sons fully embody the divinity of the Eternal Son, but they are not the absolute personality.

Trinity Unity and Deity Plurality
Monotheism arose as a philosophic protest against the inconsistency of polytheism. It developed first through pantheon organizations with the departmentalization of supernatural activities, then through the henotheistic exaltation of one god above the many, and finally through the exclusion of all but the One God of final value. Trinitarianism grows out of the experiential protest against the impossibility of conceiving the oneness of a deanthropomorphized solitary Deity of unrelated universe significance. Given a sufficient time, philosophy tends to abstract the personal qualities from the Deity concept of pure monotheism, thus reducing this idea of an unrelated God to the status of a pantheistic Absolute. It has always been difficult to understand the personal nature of a God who has no personal relationships in equality with other and co-ordinate personal beings. Personality in Deity demands that such Deity exist in relation to other and equal personal Deity.

The Trinity is a supersummative Deity reality eventuating out of the conjoining of the three Paradise Deities. The qualities, characteristics, and functions of the Trinity are not the simple sum of the attributes of the three Paradise Deities; Trinity functions are something unique, original, and not wholly predictable from an analysis of the attributes of Father, Son, and Spirit. For example: The Master, when on earth, admonished his followers that justice is never a personal act; it is always a group function. Neither do the Gods, as persons, administer justice. But they perform this very function as a collective whole, as the Paradise Trinity.

Trinities and Triunities
Man is passing through a great age of expanding horizons and enlarging concepts on Earth, and his cosmic philosophy must accelerate in evolution to keep pace with the expansion of the intellectual arena of human thought. As the cosmic consciousness of mortal man expands, he perceives the interrelatedness of all that he finds in his material science, intellectual philosophy, and spiritual insight. Still, with all this belief in the unity of the cosmos, man perceives the diversity of all existence. In spite of all concepts concerning the immutability of Deity, man perceives that he lives in a universe of constant change and experiential growth. Regardless of the realization of the survival of spiritual values, man has ever to reckon with the mathematics and premathematics of force, energy, and power. In some manner the eternal repleteness of infinity must be reconciled with the time-growth of the evolving universes and with the incompleteness of the experiential inhabitants thereof. In some way the conception of total infinitude must be so segmented and qualified that the mortal intellect and the morontia soul can grasp this concept of final value and spiritualizing significance.

While reason demands a monotheistic unity of cosmic reality, finite experience requires the postulate of plural Absolutes and of their co-ordination in cosmic relationships. Without co-ordinate existences there is no possibility for the appearance of diversity of absolute relationships, no chance for the operation of differentials, variables, modifiers, attenuators, qualifiers, or diminishers.

The Paradise Trinity is not a triunity; it is not a functional unanimity; rather is it undivided and indivisible Deity. The Father, Son, and Spirit (as persons) can sustain a relationship to the Paradise Trinity, for the Trinity is their undivided Deity. The Father, Son, and Spirit sustain no such personal relationship to the first triunity, for that is their functional union as three persons. Only as the Trinity —as undivided Deity —do they collectively sustain an external relationship to the triunity of their personal aggregation. Thus does the Paradise Trinity stand unique among absolute relationships; there are several existential triunities but only one existential Trinity. A triunity is not an entity. It is functional rather than organic. Its members are partners rather than corporative. The components of the triunities may be entities, but a triunity itself is an association.

There is, however, one point of comparison between trinity and triunity: Both eventuate in functions that are something other than the discernible sum of the attributes of the component members. But while they are thus comparable from a functional standpoint, they otherwise exhibit no categorical relationship. They are roughly related as the relation of function to structure. But the function of the triunity association is not the function of the trinity structure or entity. The triunities are nonetheless real; they are very real. In them is total reality functionalized, and through them does the Universal Father exercise immediate and personal control over the master functions of infinity.

The Seven Triunities
The First Triunity —the personal-purposive triunity. This is the grouping of the three Deity personalities:
1. The Universal Father.
2. The Eternal Son.
3. The Infinite Spirit.
This is the threefold union of love, mercy, and ministry —the purposive and personal association of the three eternal Paradise personalities. This is the divinely fraternal, creature-loving, fatherly-acting, and ascension-promoting association. The divine personalities of this first triunity are personality-bequeathing, spirit-bestowing, and mind-endowing Gods. This is the triunity of infinite volition; it acts throughout the eternal present and in all of the past-present-future flow of time. This association yields volitional infinity and provides the mechanisms whereby personal Deity becomes self-revelatory to the creatures of the evolving cosmos.

The Second Triunity —the power-pattern triunity. Whether it be a tiny ultimaton, a blazing star, or a whirling nebula, even the central or superuniverses, from the smallest to the largest material organizations, always is the physical pattern —the cosmic configuration —derived from the function of this triunity. This association consists of:
1. The Father-Son.
2. The Paradise Isle.
3. The Conjoint Actor.
Energy is organized by the cosmic agents of the Third Source and Center; energy is fashioned after the pattern of Paradise, the absolute materialization; but behind all of this ceaseless manipulation is the presence of the Father-Son, whose union first activated the Paradise pattern in the appearance of Central-universe concomitant with the birth of the Infinite Spirit, the Conjoint Actor. In religious experience, creatures make contact with the God who is love, but such spiritual insight must never eclipse the intelligent recognition of the universe fact of the pattern which is Paradise. The Paradise personalities enlist the freewill adoration of all creatures by the compelling power of divine love and lead all such spirit-born personalities into the supernal delights of the unending service of the finaliter sons of God. The second triunity is the architect of the space stage whereon these transactions unfold; it determines the patterns of cosmic configuration.

Love may characterize the divinity of the first triunity, but pattern is the galactic manifestation of the second triunity. What the first triunity is to evolving personalities, the second triunity is to the evolving universes. Pattern and personality are two of the great manifestations of the acts of the First Source and Center; and no matter how difficult it may be to comprehend, it is nonetheless true that the power-pattern and the loving person are one and the same universal reality; the Paradise Isle and the Eternal Son are co-ordinate but antipodal revelations of the unfathomable nature of the Universal Father-Force.

The Third Triunity —the spirit-evolutional triunity. The entirety of spiritual manifestation has its beginning and end in this association, consisting of:
1. The Universal Father.
2. The Son-Spirit.
3. The Deity Absolute.

From spirit potency to Paradise spirit, all spirit finds reality expression in this triune association of the pure spirit essence of the Father, the active spirit values of the Son-Spirit, and the unlimited spirit potentials of the Deity Absolute. The existential values of spirit have their primordial genesis, complete manifestation, and final destiny in this triunity. The Father exists before spirit; the Son-Spirit functions as active creative spirit; the Deity Absolute exists as all-encompassing spirit, even beyond spirit.

The Fourth Triunity —the triunity of energy infinity. Within this triunity there eternalizes the beginnings and the endings of all energy reality, from space potency to monota. This grouping embraces the following:
1. The Father-Spirit.
2. The Paradise Isle.
3. The Unqualified Absolute.

Paradise is the center of the force-energy activation of the cosmos —the universe position of the First Source and Center, the cosmic focal point of the Unqualified Absolute, and the source of all energy. Existentially present within this triunity is the energy potential of the cosmos-infinite, of which the grand universe and the master universe are only partial manifestations. The fourth triunity absolutely controls the fundamental units of cosmic energy and releases them from the grasp of the Unqualified Absolute in direct proportion to the appearance in the experiential Deities of subabsolute capacity to control and stabilize the metamorphosing cosmos. This triunity is force and energy. The endless possibilities of the Unqualified Absolute are centered around the absolutum of the Isle of Paradise, whence emanate the unimaginable agitations of the otherwise static quiescence of the Unqualified. And the endless throbbing of the material Paradise heart of the infinite cosmos beats in harmony with the unfathomable pattern and the unsearchable plan of the Infinite Energizer, the First Source and Center.

The Fifth Triunity —the triunity of reactive infinity. This association consists of:
1. The Universal Father.
2. The Universal Absolute.
3. The Unqualified Absolute.

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.

The Sixth Triunity —the triunity of cosmic-associated Deity. This grouping consists of:
1. The Universal Father.
2. The Deity Absolute.
3. The Universal Absolute.

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.

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:
1. The Universal Father.
2. The Conjoint Actor.
3. The Universal Absolute.

The Conjoint Actor universally integrates the varying functional aspects of all actualized reality on all levels of manifestation, from finites through transcendentals and on to absolutes. The Universal Absolute perfectly compensates the differentials inherent in the varying aspects of all incomplete reality, from the limitless potentialities of active-volitional and causative Deity reality to the boundless possibilities of static, reactive, nondeity reality in the incomprehensible domains of the Unqualified Absolute. 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.

Triodities
There are certain other triune relationships which are non-Father in constitution, but they are not real triunities, and they are always distinguished from the Father triunities. They are called variously, associate triunities, co-ordinate triunities, and triodities. They are consequential to the existence of the triunities. Two of these associations are constituted as follows:

The Triodity of Actuality. This triodity consists in the interrelationship of the three absolute actuals:
1. The Eternal Son.
2. The Paradise Isle.
3. The Conjoint Actor.

The Eternal Son is the absolute of spirit reality, the absolute personality. The Paradise Isle is the absolute of cosmic reality, the absolute pattern. The Conjoint Actor is the absolute of mind reality, the co-ordinate of absolute spirit reality, and the existential Deity synthesis of personality and power. This triune association eventuates the co-ordination of the sum total of actualized reality —spirit, cosmic, or mindal. It is unqualified in actuality.

The Triodity of Potentiality. This triodity consists in the association of the three Absolutes of potentiality:
1. The Deity Absolute.
2. The Universal Absolute.
3. The Unqualified Absolute.

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.

As the triunities are primarily concerned with the functional unification of infinity, so are triodities involved in the cosmic appearance of experiential Deities. The triunities are indirectly concerned, but the triodities are directly concerned, in the experiential Deities —Supreme, Ultimate, and Absolute. They appear in the emerging power-personality synthesis of the Supreme Being. And to the time creatures of space the Supreme Being is a revelation of the unity of the I AM.

Religion And Faith – Part 1 (UBS #13)

As stated in Introduction To “UBS” Study the following is: My opinions posted on this part of the study may or may not be my final feeling on the matter. I’ll be writing (or recording video) as I go, so it’s inevitable that some concepts may not have long enough to settle in my mind so a final thought or feeling can be reached. Some new and non-institutional concepts are going to be introduced, compared to the Bible, looked at with logic, and commented on. Whether or not you agree with these concepts are completely irrelevant. The purpose of this study is not whether you or I agree with the said study or with each other, but to help bring us closer to each other as brethren and ultimately closer to God. Your participation in this study is welcome and will be greatly appreciated.

This post is extremely in-depth. If need be, write down the subtitle of where you must leave off, and finish reading from where you left off. It is lengthy because it is in my opinion that this information is needed and cannot be shortened any more than it already has been without losing context.

Social Problems
In past ages, since social reforms were largely confined to the moral realms, religion did not have to adjust its attitude to extensive changes in economic and political systems. The chief problem of religion was the endeavor to replace evil with good within the existing social order of political and economic culture. Religion has thus indirectly tended to perpetuate the established order of society, to foster the maintenance of the existent type of civilization.

Religion and Social Construction
Mechanical inventions and the dissemination of knowledge are modifying civilization; certain economic adjustments and social changes are imperative if cultural disaster is to be avoided. This new and oncoming social order will not settle down complacently for a millennium. The human race must become reconciled to a procession of changes, adjustments, and readjustments. Mankind is on the march toward a new and unrevealed planetary destiny. Religion must become a forceful influence for moral stability and spiritual progression functioning dynamically in the midst of these ever-changing conditions and never-ending economic adjustments.

Society can never hope to settle down as in past ages. The social ship has steamed out of the sheltered bays of established tradition and has begun its cruise upon the high seas of evolutionary destiny; and the soul of man, as never before in the world’s history, needs carefully to scrutinize its charts of morality and painstakingly to observe the compass of religious guidance. The paramount mission of religion as a social influence is to stabilize the ideals of mankind during these dangerous times of transition from one phase of civilization to another, from one level of culture to another.

Religion has no new duties to perform, but it is urgently called upon to function as a wise guide and experienced counselor in all of these new and rapidly changing human situations. Society is becoming more mechanical, more compact, more complex, and more critically interdependent. Religion must function to prevent these new and intimate interassociations from becoming mutually retrogressive or even destructive. Religion must act as the cosmic salt which prevents the ferments of progression from destroying the cultural savor of civilization. These new social relations and economic upheavals can result in lasting brotherhood only by the ministry of religion. A godless humanitarianism is, humanly speaking, a noble gesture, but true religion is the only power which can lastingly increase the responsiveness of one social group to the needs and sufferings of other groups. In the past, institutional religion could remain passive while the upper strata of society turned a deaf ear to the sufferings and oppression of the helpless lower strata, but in modern times these lower social orders are no longer so abjectly ignorant nor so politically helpless. The spirit of religion is eternal, but the form of its expression must be restated every time the dictionary of human language is revised.

Weakness of Institutional Religion
Institutional religion cannot afford inspiration and provide leadership in this impending world-wide social reconstruction and economic reorganization because it has unfortunately become more or less of an organic part of the social order and the economic system which is destined to undergo reconstruction. Only the real religion of personal spiritual experience can function helpfully and creatively in the present crisis of civilization. Institutional religion is now caught in the stalemate of a vicious circle. It cannot reconstruct society without first reconstructing itself; and being so much an integral part of the established order, it cannot reconstruct itself until society has been radically reconstructed. Religionists must function in society, in industry, and in politics as individuals, not as groups, parties, or institutions. A religious group which presumes to function as such, apart from religious activities, immediately becomes a political party, an economic organization, or a social institution. Religious collectivism must confine its efforts to the furtherance of religious causes.

The institutionalized church may have appeared to serve society in the past by glorifying the established political and economic orders, but it must speedily cease such action if it is to survive. Its only proper attitude consists in the teaching of nonviolence, the doctrine of peaceful evolution in the place of violent revolution —peace on earth and good will among all men. Modern religion finds it difficult to adjust its attitude toward the rapidly shifting social changes only because it has permitted itself to become so thoroughly traditionalized, dogmatized, and institutionalized. The religion of living experience finds no difficulty in keeping ahead of all these social developments and economic upheavals, amid which it ever functions as a moral stabilizer, social guide, and spiritual pilot. True religion carries over from one age to another the worth-while culture and that wisdom which is born of the experience of knowing God and striving to be like him.

Religion and the Religionist
Early Christianity was entirely free from all civil entanglements, social commitments, and economic alliances. Only did later institutionalized Christianity become an organic part of the political and social structure of Occidental civilization. The kingdom of heaven is neither a social nor economic order; it is an exclusively spiritual brotherhood of God-knowing individuals. True, such a brotherhood is in itself a new and amazing social phenomenon attended by astounding political and economic repercussions. The religionist is not unsympathetic with social suffering, not unmindful of civil injustice, not insulated from economic thinking, neither insensible to political tyranny. Religion influences social reconstruction directly because it spiritualizes and idealizes the individual citizen. Indirectly, cultural civilization is influenced by the attitude of these individual religionists as they become active and influential members of various social, moral, economic, and political groups.

The church, because of overmuch false sentiment, has long ministered to the underprivileged and the unfortunate, and this has all been well, but this same sentiment has led to the unwise perpetuation of racially degenerate stocks which have tremendously retarded the progress of civilization. Many individual social reconstructionists, while vehemently repudiating institutionalized religion, are, after all, zealously religious in the propagation of their social reforms. And so it is that religious motivation, personal and more or less unrecognized, is playing a great part in the present-day program of social reconstruction. The great weakness of all this unrecognized and unconscious type of religious activity is that it is unable to profit from open religious criticism and thereby attain to profitable levels of self-correction. It is a fact that religion does not grow unless it is disciplined by constructive criticism, amplified by philosophy, purified by science, and nourished by loyal fellowship.

Religion can be kept free from unholy secular alliances only by:
1. A critically corrective philosophy.
2. Freedom from all social, economic, and political alliances.
3. Creative, comforting, and love-expanding fellowships.
4. Progressive enhancement of spiritual insight and the appreciation of cosmic values.
5. Prevention of fanaticism by the compensations of the scientific mental attitude.

Transition Difficulties
Social leadership is transformed by spiritual insight; religion prevents all collective movements from losing sight of their true objectives. Together with children, religion is the great unifier of family life, provided it is a living and growing faith. Family life cannot be had without children; it can be lived without religion, but such a handicap enormously multiplies the difficulties of this intimate human association. True religion is a meaningful way of living dynamically face to face with the commonplace realities of everyday life. But if religion is to stimulate individual development of character and augment integration of personality, it must not be standardized. If it is to stimulate evaluation of experience and serve as a value-lure, it must not be stereotyped. If religion is to promote supreme loyalties, it must not be formalized.

No matter what upheavals may attend the social and economic growth of civilization, religion is genuine and worth while if it fosters in the individual an experience in which the sovereignty of truth, beauty, and goodness prevails, for such is the true spiritual concept of supreme reality. And through love and worship this becomes meaningful as fellowship with man and sonship with God. After all, it is what one believes rather than what one knows that determines conduct and dominates personal performances. Purely factual knowledge exerts very little influence upon the average man unless it becomes emotionally activated. But the activation of religion is superemotional, unifying the entire human experience on transcendent levels through contact with, and release of, spiritual energies in the mortal life.

There is no danger in religion’s becoming more and more of a private matter —a personal experience —provided it does not lose its motivation for unselfish and loving social service. Religion has suffered from many secondary influences: sudden mixing of cultures, intermingling of creeds, diminution of ecclesiastical authority, changing of family life, together with urbanization and mechanization. Man’s greatest spiritual jeopardy consists in partial progress, the predicament of unfinished growth: forsaking the evolutionary religions of fear without immediately grasping the revelatory religion of love. Modern science, particularly psychology, has weakened only those religions which are so largely dependent upon fear, superstition, and emotion.

Transition is always accompanied by confusion, and there will be little tranquillity in the religious world until the great struggle between the three contending philosophies of religion is ended:
1. The spiritistic belief (in a providential Deity) of many religions.
2. The humanistic and idealistic belief of many philosophies.
3. The mechanistic and naturalistic conceptions of many sciences.

Social Aspects of Religion
While religion is exclusively a personal spiritual experience —knowing God as a Father —the corollary of this experience —knowing man as a brother —entails the adjustment of the self to other selves, and that involves the social or group aspect of religious life. Religion is first an inner or personal adjustment, and then it becomes a matter of social service or group adjustment. The fact of man’s gregariousness perforce determines that religious groups will come into existence. What happens to these religious groups depends very much on intelligent leadership. In primitive society the religious group is not always very different from economic or political groups. Religion has always been a conservator of morals and a stabilizer of society. And this is still true, notwithstanding the contrary teaching of many modern socialists and humanists. Always keep in mind: True religion is to know God as your Father and man as your brother. Religion is not a slavish belief in threats of punishment or magical promises of future mystical rewards.

The religion of Jesus is the most dynamic influence ever to activate the human race. Jesus shattered tradition, destroyed dogma, and called mankind to the achievement of its highest ideals in time and eternity —to be perfect, even as the Father in heaven is perfect. Religion has little chance to function until the religious group becomes separated from all other groups —the social association of the spiritual membership of the kingdom of heaven. The doctrine of the total depravity of man destroyed much of the potential of religion for effecting social repercussions of an uplifting nature and of inspirational value. Jesus sought to restore man’s dignity when he declared that all men are the children of God. Any religious belief which is effective in spiritualizing the believer is certain to have powerful repercussions in the social life of such a religionist. Religious experience unfailingly yields the “fruits of the spirit” in the daily life of the spirit-led mortal.

What a mistake for Christians to make when, in presenting Christ as the supreme ideal of spiritual leadership, they dare to require God-conscious men and women to reject the historic leadership of the God-knowing men who have contributed to their particular national or racial illumination during past ages.

Institutional Religion
Sectarianism is a disease of institutional religion, and dogmatism is an enslavement of the spiritual nature. It is far better to have a religion without a church than a church without religion. There is a real purpose in the socialization of religion. It is the purpose of group religious activities to dramatize the loyalties of religion; to magnify the lures of truth, beauty, and goodness; to foster the attractions of supreme values; to enhance the service of unselfish fellowship; to glorify the potentials of family life; to promote religious education; to provide wise counsel and spiritual guidance; and to encourage group worship.

But as religion becomes institutionalized, its power for good is curtailed, while the possibilities for evil are greatly multiplied. The dangers of formalized religion are: fixation of beliefs and crystallization of sentiments; accumulation of vested interests with increase of secularization; tendency to standardize and fossilize truth; diversion of religion from the service of God to the service of the church; inclination of leaders to become administrators instead of ministers; tendency to form sects and competitive divisions; establishment of oppressive ecclesiastical authority; creation of the aristocratic “chosen-people” attitude; fostering of false and exaggerated ideas of sacredness; the routinizing of religion and the petrification of worship; tendency to venerate the past while ignoring present demands; failure to make up-to-date interpretations of religion; entanglement with functions of secular institutions; it creates the evil discrimination of religious castes; it becomes an intolerant judge of orthodoxy; it fails to hold the interest of adventurous youth and gradually loses the saving message of the gospel of eternal salvation.

Religion’s Contribution
Political science must effect the reconstruction of economics and industry by the techniques it learns from the social sciences and by the insights and motives supplied by religious living. In all social reconstruction religion provides a stabilizing loyalty to a transcendent object, a steadying goal beyond and above the immediate and temporal objective. In the midst of the confusions of a rapidly changing environment mortal man needs the sustenance of a far-flung cosmic perspective. Religion inspires man to live courageously and joyfully on the face of the earth; it joins patience with passion, insight to zeal, sympathy with power, and ideals with energy.

Economic interdependence and social fraternity will ultimately conduce to brotherhood. Man is naturally a dreamer, but science is sobering him so that religion can presently activate him with far less danger of precipitating fanatical reactions. Economic necessities tie man up with reality, and personal religious experience brings this same man face to face with the eternal realities of an ever-expanding and progressing cosmic citizenship.

Religion in Human Experience
Spiritual growth is mutually stimulated by intimate association with other religionists. Love supplies the soil for religious growth —an objective lure in the place of subjective gratification —yet it yields the supreme subjective satisfaction. And religion ennobles the commonplace drudgery of daily living.

Religious Growth
While religion produces growth of meanings and enhancement of values, evil always results when purely personal evaluations are elevated to the levels of absolutes. A child evaluates experience in accordance with the content of pleasure; maturity is proportional to the substitution of higher meanings for personal pleasure, even loyalties to the highest concepts of diversified life situations and cosmic relations. Some persons are too busy to grow and are therefore in grave danger of spiritual fixation. Provision must be made for growth of meanings at differing ages, in successive cultures, and in the passing stages of advancing civilization. The chief inhibitors of growth are prejudice and ignorance.

Enlargement of vocabulary does not signify development of character. Growth is not truly indicated by mere products but rather by progress. Real educational growth is indicated by enhancement of ideals, increased appreciation of values, new meanings of values, and augmented loyalty to supreme values. Children are permanently impressed only by the loyalties of their adult associates; precept or even example is not lastingly influential. Loyal persons are growing persons, and growth is an impressive and inspiring reality. Live loyally today —grow —and tomorrow will attend to itself. The quickest way for a tadpole to become a frog is to live loyally each moment as a tadpole.

The soil essential for religious growth presupposes a progressive life of self-realization, the co-ordination of natural propensities, the exercise of curiosity and the enjoyment of reasonable adventure, the experiencing of feelings of satisfaction, the functioning of the fear stimulus of attention and awareness, the wonder-lure, and a normal consciousness of smallness, humility. Growth is also predicated on the discovery of selfhood accompanied by self-criticism —conscience, for conscience is really the criticism of oneself by one’s own value-habits, personal ideals. Religious experience is markedly influenced by physical health, inherited temperament, and social environment. But these temporal conditions do not inhibit inner spiritual progress by a soul dedicated to the doing of the will of the Father in heaven. There are present in all normal mortals certain innate drives toward growth and self-realization which function if they are not specifically inhibited. The certain technique of fostering this constitutive endowment of the potential of spiritual growth is to maintain an attitude of wholehearted devotion to supreme values.

Religious habits of thinking and acting are contributory to the economy of spiritual growth. One can develop religious predispositions toward favorable reaction to spiritual stimuli, a sort of conditioned spiritual reflex. Habits which favor religious growth embrace cultivated sensitivity to divine values, recognition of religious living in others, reflective meditation on cosmic meanings, worshipful problem solving, sharing one’s spiritual life with one’s fellows, avoidance of selfishness, refusal to presume on divine mercy, living as in the presence of God. The factors of religious growth may be intentional, but the growth itself is unvaryingly unconscious. The unconscious nature of religious growth does not, however, signify that it is an activity functioning in the supposed subconscious realms of human intellect; rather does it signify creative activities in the superconscious levels of mortal mind. The experience of the realization of the reality of unconscious religious growth is the one positive proof of the functional existence of the superconsciousness.

Spiritual Growth
Spiritual development depends, first, on the maintenance of a living spiritual connection with true spiritual forces and, second, on the continuous bearing of spiritual fruit: yielding the ministry to one’s fellows of that which has been received from one’s spiritual benefactors. Spiritual progress is predicated on intellectual recognition of spiritual poverty coupled with the self-consciousness of perfection-hunger, the desire to know God and be like him, the wholehearted purpose to do the will of the Father in heaven. Spiritual growth is first an awakening to needs, next a discernment of meanings, and then a discovery of values. The evidence of true spiritual development consists in the exhibition of a human personality motivated by love, activated by unselfish ministry, and dominated by the wholehearted worship of the perfection ideals of divinity. And this entire experience constitutes the reality of religion as contrasted with mere theological beliefs.

Religion can progress to that level of experience whereon it becomes an enlightened and wise technique of spiritual reaction to the universe. Such a glorified religion can function on three levels of human personality: the intellectual, the morontial, and the spiritual; upon the mind, in the evolving soul, and with the indwelling spirit. Spirituality becomes at once the indicator of one’s nearness to God and the measure of one’s usefulness to fellow beings. Spirituality enhances the ability to discover beauty in things, recognize truth in meanings, and discover goodness in values. Spiritual development is determined by capacity therefor and is directly proportional to the elimination of the selfish qualities of love.

The goal of human self-realization should be spiritual, not material. The only realities worth striving for are divine, spiritual, and eternal. Mortal man is entitled to the enjoyment of physical pleasures and to the satisfaction of human affections; he is benefited by loyalty to human associations and temporal institutions; but these are not the eternal foundations upon which to build the immortal personality which must transcend space, vanquish time, and achieve the eternal destiny of divine perfection and finaliter service. Jesus portrayed the profound surety of the God-knowing mortal when he said: “To a God-knowing kingdom believer, what does it matter if all things earthly crash?” Temporal securities are vulnerable, but spiritual sureties are impregnable. When the flood tides of human adversity, selfishness, cruelty, hate, malice, and jealousy beat about the mortal soul, you may rest in the assurance that there is one inner bastion, the citadel of the spirit, which is absolutely unassailable; at least this is true of every human being who has dedicated the keeping of his soul to the indwelling spirit of the eternal God.

After such spiritual attainment, whether secured by gradual growth or specific crisis, there occurs a new orientation of personality as well as the development of a new standard of values. Such spirit-born individuals are so remotivated in life that they can calmly stand by while their fondest ambitions perish and their keenest hopes crash; they positively know that such catastrophes are but the redirecting cataclysms which wreck one’s temporal creations preliminary to the rearing of the more noble and enduring realities of a new and more sublime level of universe attainment.

Concepts of Supreme Value
Religion is not a technique for attaining a static and blissful peace of mind; it is an impulse for organizing the soul for dynamic service. It is the enlistment of the totality of selfhood in the loyal service of loving God and serving man. Religion pays any price essential to the attainment of the supreme goal, the eternal prize. There is a consecrated completeness in religious loyalty which is superbly sublime. And these loyalties are socially effective and spiritually progressive. To the religionist the word God becomes a symbol signifying the approach to supreme reality and the recognition of divine value. Human likes and dislikes do not determine good and evil; moral values do not grow out of wish fulfillment or emotional frustration. In the contemplation of values you must distinguish between that which is value and that which has value. You must recognize the relation between pleasurable activities and their meaningful integration and enhanced realization on ever progressively higher and higher levels of human experience.

Meaning is something which experience adds to value; it is the appreciative consciousness of values. An isolated and purely selfish pleasure may connote a virtual devaluation of meanings, a meaningless enjoyment bordering on relative evil. Values are experiential when realities are meaningful and mentally associated, when such relationships are recognized and appreciated by mind. Values can never be static; reality signifies change, growth. Change without growth, expansion of meaning and exaltation of value, is valueless —is potential evil. The greater the quality of cosmic adaptation, the more of meaning any experience possesses. Values are not conceptual illusions; they are real, but always they depend on the fact of relationships. Values are always both actual and potential —not what was, but what is and is to be.

The association of actuals and potentials equals growth, the experiential realization of values. But growth is not mere progress. Progress is always meaningful, but it is relatively valueless without growth. The supreme value of human life consists in growth of values, progress in meanings, and realization of the cosmic interrelatedness of both of these experiences. And such an experience is the equivalent of God-consciousness. Such a mortal, while not supernatural, is truly becoming superhuman; an immortal soul is evolving. Man cannot cause growth, but he can supply favorable conditions. Growth is always unconscious, be it physical, intellectual, or spiritual. Love thus grows; it cannot be created, manufactured, or purchased; it must grow. Evolution is a cosmic technique of growth. Social growth cannot be secured by legislation, and moral growth is not had by improved administration. Man may manufacture a machine, but its real value must be derived from human culture and personal appreciation. Man’s sole contribution to growth is the mobilization of the total powers of his personality —living faith.

Problems of Growth
Religious living is devoted living, and devoted living is creative living, original and spontaneous. New religious insights arise out of conflicts which initiate the choosing of new and better reaction habits in the place of older and inferior reaction patterns. New meanings only emerge amid conflict; and conflict persists only in the face of refusal to espouse the higher values connoted in superior meanings. Religious perplexities are inevitable; there can be no growth without psychic conflict and spiritual agitation. The organization of a philosophic standard of living entails considerable commotion in the philosophic realms of the mind. Loyalties are not exercised in behalf of the great, the good, the true, and the noble without a struggle. Effort is attendant upon clarification of spiritual vision and enhancement of cosmic insight. And the human intellect protests against being weaned from subsisting upon the nonspiritual energies of temporal existence. The slothful animal mind rebels at the effort required to wrestle with cosmic problem solving.

But the great problem of religious living consists in the task of unifying the soul powers of the personality by the dominance of LOVE. Health, mental efficiency, and happiness arise from the unification of physical systems, mind systems, and spirit systems. Of health and sanity man understands much, but of happiness he has truly realized very little. The highest happiness is indissolubly linked with spiritual progress. Spiritual growth yields lasting joy, peace which passes all understanding. In physical life the senses tell of the existence of things; mind discovers the reality of meanings; but the spiritual experience reveals to the individual the true values of life. These high levels of human living are attained in the supreme love of God and in the unselfish love of man. If you love your fellow men, you must have discovered their values. Jesus loved men so much because he placed such a high value upon them. You can best discover values in your associates by discovering their motivation. If someone irritates you, causes feelings of resentment, you should sympathetically seek to discern his viewpoint, his reasons for such objectionable conduct. If once you understand your neighbor, you will become tolerant, and this tolerance will grow into friendship and ripen into love.

In the mind’s eye conjure up a picture of one of your primitive ancestors of cave-dwelling times —a short, misshapen, filthy, snarling hulk of a man standing, legs spread, club upraised, breathing hate and animosity as he looks fiercely just ahead. Such a picture hardly depicts the divine dignity of man. But allow us to enlarge the picture. In front of this animated human crouches a saber-toothed tiger. Behind him, a woman and two children. Immediately you recognize that such a picture stands for the beginnings of much that is fine and noble in the human race, but the man is the same in both pictures. Only, in the second sketch you are favored with a widened horizon. You therein discern the motivation of this evolving mortal. His attitude becomes praiseworthy because you understand him. If you could only fathom the motives of your associates, how much better you would understand them. If you could only know your fellows, you would eventually fall in love with them.

Conversion and Mysticism
The world is filled with lost souls, not lost in the theologic sense but lost in the directional meaning, wandering about in confusion among the isms and cults of a frustrated philosophic era. Too few have learned how to install a philosophy of living in the place of religious authority. (The symbols of socialized religion are not to be despised as channels of growth, albeit the river bed is not the river.) The progression of religious growth leads from stagnation through conflict to co-ordination, from insecurity to undoubting faith, from confusion of cosmic consciousness to unification of personality, from the temporal objective to the eternal, from the bondage of fear to the liberty of divine sonship.

It should be made clear that professions of loyalty to the supreme ideals —the psychic, emotional, and spiritual awareness of God-consciousness —may be a natural and gradual growth or may sometimes be experienced at certain junctures, as in a crisis. The Apostle Paul experienced just such a sudden and spectacular conversion that eventful day on the Damascus road. Gautama Siddhartha had a similar experience the night he sat alone and sought to penetrate the mystery of final truth. Many others have had like experiences, and many true believers have progressed in the spirit without sudden conversion.

If one is disposed to recognize a theoretical subconscious mind as a practical working hypothesis in the otherwise unified intellectual life, then, to be consistent, one should postulate a similar and corresponding realm of ascending intellectual activity as the superconscious level, the zone of immediate contact with the indwelling spirit entity. The great danger in all these psychic speculations is that visions and other so-called mystic experiences, along with extraordinary dreams, may be regarded as divine communications to the human mind. In times past, divine beings have revealed themselves to certain God-knowing persons, not because of their mystic trances or morbid visions, but in spite of all these phenomena. Altogether too much of the uprush of the memories of the unconscious levels of the human mind has been mistaken for divine revelations and spirit leadings.

There is great danger associated with the habitual practice of religious daydreaming; mysticism may become a technique of reality avoidance, albeit it has sometimes been a means of genuine spiritual communion. Short seasons of retreat from the busy scenes of life may not be seriously dangerous, but prolonged isolation of personality is most undesirable. Under no circumstances should the trancelike state of visionary consciousness be cultivated as a religious experience. The characteristics of the mystical state are diffusion of consciousness with vivid islands of focal attention operating on a comparatively passive intellect. All of this gravitates consciousness toward the subconscious rather than in the direction of the zone of spiritual contact, the superconscious. Many mystics have carried their mental dissociation to the level of abnormal mental manifestations.

The factors which contribute to the initiation of mystic communion are indicative of the danger of such psychic states. The mystic status is favored by such things as: physical fatigue, fasting, psychic dissociation, profound aesthetic experiences, vivid sex impulses, fear, anxiety, rage, and wild dancing. Much of the material arising as a result of such preliminary preparation has its origin in the subconscious mind. However favorable may have been the conditions for mystic phenomena, it should be clearly understood that Jesus of Nazareth never resorted to such methods for communion with the Paradise Father. Jesus had no subconscious delusions or superconscious illusions.

Marks of Religious Living
Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause. The accepted supreme value of the religionist may be base or even false, but it is nevertheless religious. A religion is genuine to just the extent that the value which is held to be supreme is truly a cosmic reality of genuine spiritual worth.

The marks of human response to the religious impulse embrace the qualities of nobility and grandeur. The sincere religionist is conscious of universe citizenship and is aware of making contact with sources of superhuman power. He is thrilled and energized with the assurance of belonging to a superior and ennobled fellowship of the sons of God. The consciousness of self-worth has become augmented by the stimulus of the quest for the highest universe objectives —supreme goals. The self has surrendered to the intriguing drive of an all-encompassing motivation which imposes heightened self-discipline, lessens emotional conflict, and makes mortal life truly worth living. The morbid recognition of human limitations is changed to the natural consciousness of mortal shortcomings, associated with moral determination and spiritual aspiration to attain the highest universe and superuniverse goals. And this intense striving for the attainment of supermortal ideals is always characterized by increasing patience, forbearance, fortitude, and tolerance.

But true religion is a living love, a life of service. The religionist’s detachment from much that is purely temporal and trivial never leads to social isolation, and it should not destroy the sense of humor. Genuine religion takes nothing away from human existence, but it does add new meanings to all of life; it generates new types of enthusiasm, zeal, and courage. It may even engender the spirit of the crusader, which is more than dangerous if not controlled by spiritual insight and loyal devotion to the commonplace social obligations of human loyalties. One of the most amazing earmarks of religious living is that dynamic and sublime peace, that peace which passes all human understanding, that cosmic poise which betokens the absence of all doubt and turmoil. Such levels of spiritual stability are immune to disappointment. Such religionists are like the Apostle Paul, who said: “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor anything else shall be able to separate us from the love of God.” (Romans 8:38-39)

There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate. Even evolutionary religion is all of this in loyalty and grandeur because it is a genuine experience. But revelatory religion is excellent as well as genuine. The new loyalties of enlarged spiritual vision create new levels of love and devotion, of service and fellowship; and all this enhanced social outlook produces an enlarged consciousness of the Fatherhood of God and the brotherhood of man. The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.

The Acme of Religious Living
The unfailing kindness of Jesus touched the hearts of men, but his stalwart strength of character amazed his followers. He was truly sincere; there was nothing of the hypocrite in him. He was free from affectation; he was always so refreshingly genuine. He never stooped to pretense, and he never resorted to shamming. He lived the truth, even as he taught it. He was the truth. He was constrained to proclaim saving truth to his generation, even though such sincerity sometimes caused pain. He was unquestioningly loyal to all truth. But the Master was so reasonable, so approachable. He was so practical in all his ministry, while all his plans were characterized by such sanctified common sense. He was so free from all freakish, erratic, and eccentric tendencies. He was never capricious, whimsical, or hysterical. In all his teaching and in everything he did there was always an exquisite discrimination associated with an extraordinary sense of propriety.

The Son of Man was always a well-poised personality. Even his enemies maintained a wholesome respect for him; they even feared his presence. Jesus was unafraid. He was surcharged with divine enthusiasm, but he never became fanatical. He was emotionally active but never flighty. He was imaginative but always practical. He frankly faced the realities of life, but he was never dull or prosaic. He was courageous but never reckless; prudent but never cowardly. He was sympathetic but not sentimental; unique but not eccentric. He was pious but not sanctimonious. And he was so well-poised because he was so perfectly unified. Jesus’ originality was unstifled. He was not bound by tradition or handicapped by enslavement to narrow conventionality. He spoke with undoubted confidence and taught with absolute authority. But his superb originality did not cause him to overlook the gems of truth in the teachings of his predecessors and contemporaries. And the most original of his teachings was the emphasis of love and mercy in the place of fear and sacrifice.

Jesus was very broad in his outlook. He exhorted his followers to preach the gospel to all peoples. He was free from all narrow-mindedness. His sympathetic heart embraced all mankind, even a universe. Always his invitation was, “Whosoever will, let him come.” (Mark 8:34; Rev. 22:17) Of Jesus it was truly said, “He trusted God.” (Matt. 27:43) As a man among men he most sublimely trusted the Father in heaven. He trusted his Father as a little child trusts his earthly parent. His faith was perfect but never presumptuous. No matter how cruel nature might appear to be or how indifferent to man’s welfare on earth, Jesus never faltered in his faith. He was immune to disappointment and impervious to persecution. He was untouched by apparent failure. He loved men as brothers, at the same time recognizing how they differed in innate endowments and acquired qualities. “He went about doing good.” (Acts 10:38)

Jesus was an unusually cheerful person, but he was not a blind and unreasoning optimist. His constant word of exhortation was, “Be of good cheer.” (Matt. 14:27; Mark 6:50; John 16:33) He could maintain this confident attitude because of his unswerving trust in God and his unshakable confidence in man. He was always touchingly considerate of all men because he loved them and believed in them. Still he was always true to his convictions and magnificently firm in his devotion to the doing of his Father’s will. The Master was always generous. He never grew weary of saying, “It is more blessed to give than to receive.” (Acts 20:35) Said he, “Freely you have received, freely give.” (Matt. 10:8) And yet, with all of his unbounded generosity, he was never wasteful or extravagant. He taught that you must believe to receive salvation. “For every one who seeks shall receive.” (Matt. 7:8; Luke 11:10) He was candid, but always kind. Said he, “If it were not so, I would have told you.” (John 14:2) He was frank, but always friendly. He was outspoken in his love for the sinner and in his hatred for sin. But throughout all this amazing frankness he was unerringly fair.

Jesus was consistently cheerful, notwithstanding he sometimes drank deeply of the cup of human sorrow. He fearlessly faced the realities of existence, yet was he filled with enthusiasm for the gospel of the kingdom. But he controlled his enthusiasm; it never controlled him. He was unreservedly dedicated to “the Father’s business.” (Luke 2:49) This divine enthusiasm led his unspiritual brethren to think he was beside himself, but the onlooking universe appraised him as the model of sanity and the pattern of supreme mortal devotion to the high standards of spiritual living. And his controlled enthusiasm was contagious; his associates were constrained to share his divine optimism. This man of Galilee was not a man of sorrows; he was a soul of gladness. Always was he saying, “Rejoice and be exceedingly glad.” But when duty required, he was willing to walk courageously through the “valley of the shadow of death.” He was gladsome but at the same time humble.

His courage was equaled only by his patience. When pressed to act prematurely, he would only reply, “My hour has not yet come.” (John 2:4) He was never in a hurry; his composure was sublime. But he was often indignant at evil, intolerant of sin. He was often mightily moved to resist that which was inimical to the welfare of his children on earth. But his indignation against sin never led to anger at the sinner. His courage was magnificent, but he was never foolhardy. His watchword was, “Fear not.” His bravery was lofty and his courage often heroic. But his courage was linked with discretion and controlled by reason. It was courage born of faith, not the recklessness of blind presumption. He was truly brave but never audacious. The Master was a pattern of reverence. The prayer of even his youth began, “Our Father who is in heaven, hallowed be your name.” (Matt. 6:9) He was even respectful of the faulty worship of his fellows. But this did not deter him from making attacks on religious traditions or assaulting errors of human belief. He was reverential of true holiness, and yet he could justly appeal to his fellows, saying, “Who among you convicts me of sin?” (John 8:46)

Jesus was great because he was good, and yet he fraternized with the little children. He was gentle and unassuming in his personal life, and yet he was the perfected man of a universe. His associates called him Master unbidden. Jesus was the perfectly unified human personality. And today, as in Galilee, he continues to unify mortal experience and to co-ordinate human endeavors. He unifies life, ennobles character, and simplifies experience. He enters the human mind to elevate, transform, and transfigure it. It is literally true: “If any man has Christ Jesus within him, he is a new creature; old things are passing away; behold, all things are becoming new.” (2 Cor. 5:17)

The Real Nature of Religion

True Religion
True religion is not a system of philosophic belief which can be reasoned out and substantiated by natural proofs, neither is it a fantastic and mystic experience of indescribable feelings of ecstasy which can be enjoyed only by the romantic devotees of mysticism. Religion is not the product of reason, but viewed from within, it is altogether reasonable. Religion is not derived from the logic of human philosophy, but as a mortal experience it is altogether logical. Religion is the experiencing of divinity in the consciousness of a moral being of evolutionary origin; it represents true experience with eternal realities in time, the realization of spiritual satisfactions while yet in the flesh.

The divine spirit makes contact with mortal man, not by feelings or emotions, but in the realm of the highest and most spiritualized thinking. It is your thoughts, not your feelings, that lead you Godward. The divine nature may be perceived only with the eyes of the mind. All such inner and spiritual communion is termed spiritual insight. Religion lives and prospers, then, not by sight and feeling, but rather by faith and insight. It consists not in the discovery of new facts or in the finding of a unique experience, but rather in the discovery of new and spiritual meanings in facts already well known to mankind. The highest religious experience is not dependent on prior acts of belief, tradition, and authority; neither is religion the offspring of sublime feelings and purely mystical emotions. It is, rather, a profoundly deep and actual experience of spiritual communion with the spirit influences resident within the human mind, and as far as such an experience is definable in terms of psychology, it is simply the experience of experiencing the reality of believing in God as the reality of such a purely personal experience.

Faith unites moral insight with conscientious discriminations of values, and the pre-existent evolutionary sense of duty completes the ancestry of true religion. The experience of religion eventually results in the certain consciousness of God and in the undoubted assurance of the survival of the believing personality. Thus it may be seen that religious longings and spiritual urges are not of such a nature as would merely lead men to want to believe in God, but rather are they of such nature and power that men are profoundly impressed with the conviction that they ought to believe in God. The sense of evolutionary duty and the obligations consequent upon the illumination of revelation make such a profound impression upon man’s moral nature that he finally reaches that position of mind and that attitude of soul where he concludes that he has no right not to believe in God. The higher and superphilosophic wisdom of such enlightened and disciplined individuals ultimately instructs them that to doubt God or distrust his goodness would be to prove untrue to the realest and deepest thing within the human mind and soul.

The Fact of Religion
The fact of religion consists wholly in the religious experience of rational and average human beings. And this is the only sense in which religion can ever be regarded as scientific or even psychological. The proof that revelation is revelation is this same fact of human experience: the fact that revelation does synthesize the apparently divergent sciences of nature and the theology of religion into a consistent and logical universe philosophy, a co-ordinated and unbroken explanation of both science and religion, thus creating a harmony of mind and satisfaction of spirit which answers in human experience those questionings of the mortal mind which craves to know how the Infinite works out his will and plans in matter, with minds, and on spirit. Reason is the method of science; faith is the method of religion; logic is the attempted technique of philosophy. Revelation compensates for the absence of the morontia viewpoint by providing a technique for achieving unity in the comprehension of the reality and relationships of matter and spirit by the mediation of mind. And true revelation never renders science unnatural, religion unreasonable, or philosophy illogical.

There are two basic reasons for believing in a God who fosters human survival:
1. Human experience, personal assurance, the somehow registered hope and trust initiated by the indwelling spirit.
2. The revelation of truth, whether by direct personal ministry of the Spirit of Truth, by the world bestowal of divine Sons, or through the revelations of the written word.

What metaphysics fails utterly in doing, and what even philosophy fails partially in doing, revelation does; that is, affirms that this First Cause of science and religion’s God of salvation are one and the same Deity. Reason is the proof of science, faith the proof of religion, logic the proof of philosophy, but revelation is validated only by human experience. Science yields knowledge; religion yields happiness; philosophy yields unity; revelation confirms the experiential harmony of this triune approach to universal reality.

The religious man who finds God in nature has already and first found this same personal God in his own soul. Faith reveals God in the soul. Revelation, the substitute for morontia insight on an evolutionary world, enables man to see the same God in nature that faith exhibits in his soul. Thus does revelation successfully bridge the gulf between the material and the spiritual, even between the creature and the Creator, between man and God. God cannot be found through nature alone, but man having otherwise found him, the study of nature becomes wholly consistent with a higher and more spiritual interpretation of the universe.

True religion is an insight into reality, the faith-child of the moral consciousness, and not a mere intellectual assent to any body of dogmatic doctrines. True religion consists in the experience that “the Spirit itself bears witness with our spirit that we are the children of God.” (Romans 8:16) Religion consists not in theologic propositions but in spiritual insight and the sublimity of the soul’s trust. Your deepest nature creates within you a hunger and thirst for righteousness, a certain craving for divine perfection. Religion is the faith act of the recognition of this inner urge to divine attainment; and thus is brought about that soul trust and assurance of which you become conscious as the way of salvation, the technique of the survival of personality and all those values which you have come to look upon as being true and good.

The realization of religion never has been, and never will be, dependent on great learning or clever logic. It is spiritual insight, and that is just the reason why some of the world’s greatest religious teachers, even the prophets, have sometimes possessed so little of the wisdom of the world. Religious faith is available alike to the learned and the unlearned. Religion must ever be its own critic and judge; it can never be observed, much less understood, from the outside. Your only assurance of a personal God consists in your own insight as to your belief in, and experience with, things spiritual. To all of your fellows who have had a similar experience, no argument about the personality or reality of God is necessary, while to all other men who are not thus sure of God no possible argument could ever be truly convincing.

Psychology may indeed attempt to study the phenomena of religious reactions to the social environment, but never can it hope to penetrate to the real and inner motives and workings of religion. Only theology, the province of faith and the technique of revelation, can afford any sort of intelligent account of the nature and content of religious experience.

The Characteristics of Religion
Religion is so vital that it persists in the absence of learning. It lives in spite of its contamination with erroneous cosmologies and false philosophies; it survives even the confusion of metaphysics. In and through all the historic vicissitudes of religion there ever persists that which is indispensable to human progress and survival: the ethical conscience and the moral consciousness.

Through religious faith the soul of man reveals itself and demonstrates the potential divinity of its emerging nature by the characteristic manner in which it induces the mortal personality to react to certain trying intellectual and testing social situations. Genuine spiritual faith (true moral consciousness) is revealed in that it:
1. Causes ethics and morals to progress despite inherent and adverse animalistic tendencies.
2. Produces a sublime trust in the goodness of God even in the face of bitter disappointment and crushing defeat.
3. Generates profound courage and confidence despite natural adversity and physical calamity.
4. Exhibits inexplicable poise and sustaining tranquillity notwithstanding baffling diseases and even acute physical suffering.
5. Maintains a mysterious poise and composure of personality in the face of maltreatment and the rankest injustice.
6. Maintains a divine trust in ultimate victory in spite of the cruelties of seemingly blind fate and the apparent utter indifference of natural forces to human welfare.
7. Persists in the unswerving belief in God despite all contrary demonstrations of logic and successfully withstands all other intellectual sophistries.
8. Continues to exhibit undaunted faith in the soul’s survival regardless of the deceptive teachings of false science and the persuasive delusions of unsound philosophy.
9. Lives and triumphs irrespective of the crushing overload of the complex and partial civilizations of modern times.
10. Contributes to the continued survival of altruism in spite of human selfishness, social antagonisms, industrial greeds, and political maladjustments.
11. Steadfastly adheres to a sublime belief in universe unity and divine guidance regardless of the perplexing presence of evil and sin.
12. Goes right on worshiping God in spite of anything and everything. Dares to declare, “Even though he slay me, yet will I serve him.” (Job 13:15)

We know, then, by three phenomena, that man has a divine spirit or spirits dwelling within him: first, by personal experience —religious faith; second, by revelation —personal and racial; and third, by the amazing exhibition of such extraordinary and unnatural reactions to his material environment as are illustrated by the foregoing recital of twelve spiritlike performances in the presence of the actual and trying situations of real human existence. And there are still others.

Limitations of Revelation
Any cosmology presented as a part of revealed religion is destined to be outgrown in a very short time. Accordingly, future students of such a revelation are tempted to discard any element of genuine religious truth it may contain because they discover errors on the face of the associated cosmologies therein presented. Let it be made clear that revelations are not necessarily inspired. The cosmology of these revelations is not inspired. While divine or spiritual insight is a gift, human wisdom must evolve.

Truth may be but relatively inspired, even though revelation is invariably a spiritual phenomenon. While statements with reference to cosmology are never inspired, such revelations are of immense value in that they at least transiently clarify knowledge by:
1. The reduction of confusion by the authoritative elimination of error.
2. The co-ordination of known or about-to-be-known facts and observations.
3. The restoration of important bits of lost knowledge concerning epochal transactions in the distant past.
4. The supplying of information which will fill in vital missing gaps in otherwise earned knowledge.
5. Presenting cosmic data in such a manner as to illuminate the spiritual teachings contained in the accompanying revelation.

Religion Expanded by Revelation
Revelation is a technique whereby ages upon ages of time are saved in the necessary work of sorting and sifting the errors of evolution from the truths of spirit acquirement.

Science deals with facts; religion is concerned only with values. Through enlightened philosophy the mind endeavors to unite the meanings of both facts and values, thereby arriving at a concept of complete reality. Remember that science is the domain of knowledge, philosophy the realm of wisdom, and religion the sphere of the faith experience. But religion, nonetheless, presents two phases of manifestation:
1. Evolutionary religion. The experience of primitive worship, the religion which is a mind derivative.
2. Revealed religion. The universe attitude which is a spirit derivative; the assurance of, and belief in, the conservation of eternal realities, the survival of personality, and the eventual attainment of the cosmic Deity, whose purpose has made all this possible. It is a part of the plan of the universe that, sooner or later, evolutionary religion is destined to receive the spiritual expansion of revelation.

Both science and religion start out with the assumption of certain generally accepted bases for logical deductions. So, also, must philosophy start its career upon the assumption of the reality of three things:
1. The material body.
2. The supermaterial phase of the human being, the soul or even the indwelling spirit.
3. The human mind, the mechanism for intercommunication and interassociation between spirit and matter, between the material and the spiritual.

Scientists assemble facts, philosophers co-ordinate ideas, while prophets exalt ideals. Feeling and emotion are invariable concomitants of religion, but they are not religion. Religion may be the feeling of experience, but it is hardly the experience of feeling. Neither logic (rationalization) nor emotion (feeling) is essentially a part of religious experience, although both may variously be associated with the exercise of faith in the furtherance of spiritual insight into reality, all according to the status and temperamental tendency of the individual mind.

Evolved religion rests wholly on faith. Revelation has the additional assurance of its expanded presentation of the truths of divinity and reality and the still more valuable testimony of the actual experience which accumulates in consequence of the practical working union of the faith of evolution and the truth of revelation. Such a working union of human faith and divine truth constitutes the possession of a character well on the road to the actual acquirement of a morontial personality.

Progressive Religious Experience
Moral will embraces decisions based on reasoned knowledge, augmented by wisdom, and sanctioned by religious faith. Such choices are acts of moral nature and evidence the existence of moral personality, the forerunner of morontia personality and eventually of true spirit status. The evolutionary type of knowledge is but the accumulation of protoplasmic memory material; this is the most primitive form of creature consciousness. Wisdom embraces the ideas formulated from protoplasmic memory in process of association and recombination, and such phenomena differentiate human mind from mere animal mind. Animals have knowledge, but only man possesses wisdom capacity.

Christ, when bestowed on Earth, lived under the reign of evolutionary religion up to the time of his baptism. From that moment up to and including the event of his crucifixion he carried forward his work by the combined guidance of evolutionary and revealed religion. From the morning of his resurrection until his ascension he traversed the manifold phases of the morontia life of mortal transition from the world of matter to that of spirit. After his ascension Christ became master of the experience of Supremacy, the realization of the Supreme; and being the one person of the universe possessed of unlimited capacity to experience the reality of the Supreme, he forthwith attained to the status of the sovereignty of supremacy in and to his local universe.

The co-ordination of idea-decisions, logical ideals, and divine truth constitutes the possession of a righteous character, the prerequisite for mortal admission to the ever-expanding and increasingly spiritual realities of the morontia worlds.

The teachings of Jesus constituted the first religion which so fully embraced a harmonious co-ordination of knowledge, wisdom, faith, truth, and love as completely and simultaneously to provide temporal tranquillity, intellectual certainty, moral enlightenment, philosophic stability, ethical sensitivity, God-consciousness, and the positive assurance of personal survival. The faith of Jesus pointed the way to finality of human salvation, to the ultimate of mortal universe attainment, since it provided for:
1. Salvation from material fetters in the personal realization of sonship with God, who is spirit.
2. Salvation from intellectual bondage: man shall know the truth, and the truth shall set him free.
3. Salvation from spiritual blindness, the human realization of the fraternity of mortal beings and the morontian awareness of the brotherhood of all universe creatures; the service-discovery of spiritual reality and the ministry-revelation of the goodness of spirit values.
4. Salvation from incompleteness of self through the attainment of the spirit levels of the universe and through the eventual realization of the harmony of the heavens and the perfection of Paradise.
5. Salvation from self, deliverance from the limitations of self-consciousness through the attainment of the cosmic levels of the Supreme mind and by co-ordination with the attainments of all other self-conscious beings.
6. Salvation from time, the achievement of an eternal life of unending progression in God-recognition and God-service.
7. Salvation from the finite, the perfected oneness with Deity in and through the Supreme by which the creature attempts the transcendental discovery of the Ultimate on the postfinaliter levels of the absonite.

Such a sevenfold salvation is the equivalent of the completeness and perfection of the realization of the ultimate experience of the Universal Father. And all this, in potential, is contained within the reality of the faith of the human experience of religion. And it can be so contained since the faith of Jesus was nourished by, and was revelatory of, even realities beyond the ultimate; the faith of Jesus approached the status of a universe absolute in so far as such is possible of manifestation in the evolving cosmos of time and space. Through the appropriation of the faith of Jesus, mortal man can foretaste in time the realities of eternity. Jesus made the discovery, in human experience, of the Final Father, and his brothers in the flesh of mortal life can follow him along this same experience of Father discovery. They can even attain, as they are, the same satisfaction in this experience with the Father as did Jesus as he was. Jesus was and is the new and living way whereby man can come into the divine inheritance which the Father has decreed shall be his for but the asking. In Jesus there is abundantly demonstrated both the beginnings and endings of the faith experience of humanity, even of divine humanity.

A Personal Philosophy of Religion
The materials out of which to build a personal philosophy of religion are derived from both the inner and the environmental experience of the individual. The social status, economic conditions, educational opportunities, moral trends, institutional influences, political developments, racial tendencies, and the religious teachings of one’s time and place all become factors in the formulation of a personal philosophy of religion. Even the inherent temperament and intellectual bent markedly determine the pattern of religious philosophy. Vocation, marriage, and kindred all influence the evolution of one’s personal standards of life.

Moral cowards never achieve high planes of philosophic thinking; it requires courage to invade new levels of experience and to attempt the exploration of unknown realms of intellectual living. Presently new systems of values come into existence; new formulations of principles and standards are achieved; habits and ideals are reshaped; some idea of a personal God is attained, followed by enlarging concepts of relationship thereto.

The great difference between a religious and a nonreligious philosophy of living consists in the nature and level of recognized values and in the object of loyalties. There are four phases in the evolution of religious philosophy: Such an experience may become merely conformative, resigned to submission to tradition and authority. Or it may be satisfied with slight attainments, just enough to stabilize the daily living, and therefore becomes early arrested on such an adventitious level. Such mortals believe in letting well enough alone. A third group progress to the level of logical intellectuality but there stagnate in consequence of cultural slavery. It is indeed pitiful to behold giant intellects held so securely within the cruel grasp of cultural bondage. It is equally pathetic to observe those who trade their cultural bondage for the materialistic fetters of a science, falsely so called. The fourth level of philosophy attains freedom from all conventional and traditional handicaps and dares to think, act, and live honestly, loyally, fearlessly, and truthfully.

The acid test for any religious philosophy consists in whether or not it distinguishes between the realities of the material and the spiritual worlds while at the same moment recognizing their unification in intellectual striving and in social serving. A sound religious philosophy does not confound the things of God with the things of Caesar. Neither does it recognize the aesthetic cult of pure wonder as a substitute for religion.

Faith and Belief
Belief has attained the level of faith when it motivates life and shapes the mode of living. The acceptance of a teaching as true is not faith; that is mere belief. Neither is certainty nor conviction faith. A state of mind attains to faith levels only when it actually dominates the mode of living. Faith is a living attribute of genuine personal religious experience. One believes truth, admires beauty, and reverences goodness, but does not worship them; such an attitude of saving faith is centered on God alone, who is all of these personified and infinitely more. Belief is always limiting and binding; faith is expanding and releasing. Belief fixates, faith liberates. But living religious faith is more than the association of noble beliefs; it is more than an exalted system of philosophy; it is a living experience concerned with spiritual meanings, divine ideals, and supreme values; it is God-knowing and man-serving. Beliefs may become group possessions, but faith must be personal. Theologic beliefs can be suggested to a group, but faith can rise up only in the heart of the individual religionist. Faith vitalizes religion and constrains the religionist heroically to live the golden rule. The zeal of faith is according to knowledge, and its strivings are the preludes to sublime peace.

Religion and Morality
No professed revelation of religion could be regarded as authentic if it failed to recognize the duty demands of ethical obligation which had been created and fostered by preceding evolutionary religion. Revelation unfailingly enlarges the ethical horizon of evolved religion while it simultaneously and unfailingly expands the moral obligations of all prior revelations. When you presume to sit in critical judgment on the primitive religion of man (or on the religion of primitive man), you should remember to judge such savages and to evaluate their religious experience in accordance with their enlightenment and status of conscience. Do not make the mistake of judging another’s religion by your own standards of knowledge and truth.

Though recognizing that religion is imperfect, there are at least two practical manifestations of its nature and function:
1. The spiritual urge and philosophic pressure of religion tend to cause man to project his estimation of moral values directly outward into the affairs of his fellows —the ethical reaction of religion.
2. Religion creates for the human mind a spiritualized consciousness of divine reality based on, and by faith derived from, antecedent concepts of moral values and co-ordinated with superimposed concepts of spiritual values. Religion thereby becomes a censor of mortal affairs, a form of glorified moral trust and confidence in reality, the enhanced realities of time and the more enduring realities of eternity.

Religion as Man’s Liberator
Intelligent man knows that he is a child of nature, a part of the material universe; he likewise discerns no survival of individual personality in the motions and tensions of the mathematical level of the energy universe. Nor can man ever discern spiritual reality through the examination of physical causes and effects. A human being is also aware that he is a part of the ideational cosmos, but though concept may endure beyond a mortal life span, there is nothing inherent in concept which indicates the personal survival of the conceiving personality. Nor will the exhaustion of the possibilities of logic and reason ever reveal to the logician or to the reasoner the eternal truth of the survival of personality. The material level of law provides for causality continuity, the unending response of effect to antecedent action; the mind level suggests the perpetuation of ideational continuity, the unceasing flow of conceptual potentiality from pre-existent conceptions. But neither of these levels of the universe discloses to the inquiring mortal an avenue of escape from partiality of status and from the intolerable suspense of being a transient reality in the universe, a temporal personality doomed to be extinguished upon the exhaustion of the limited life energies.

Mankind can never discover divinity except through the avenue of religious experience and by the exercise of true faith. The faith acceptance of the truth of God enables man to escape from the circumscribed confines of material limitations and affords him a rational hope of achieving safe conduct from the material realm, whereon is death, to the spiritual realm, wherein is life eternal. The purpose of religion is not to satisfy curiosity about God but rather to afford intellectual constancy and philosophic security, to stabilize and enrich human living by blending the mortal with the divine, the partial with the perfect, man and God. It is through religious experience that man’s concepts of ideality are endowed with reality.

Never can there be either scientific or logical proofs of divinity. Reason alone can never validate the values and goodnesses of religious experience. But it will always remain true: Whosoever wills to do the will of God shall comprehend the validity of spiritual values. This is the nearest approach that can be made on the mortal level to offering proofs of the reality of religious experience. Such faith affords the only escape from the mechanical clutch of the material world and from the error distortion of the incompleteness of the intellectual world; it is the only discovered solution to the impasse in mortal thinking regarding the continuing survival of the individual personality. It is the only passport to completion of reality and to eternity of life in a universal creation of love, law, unity, and progressive Deity attainment. Religion effectually cures man’s sense of idealistic isolation or spiritual loneliness; it enfranchises the believer as a son of God, a citizen of a new and meaningful universe. Religion assures man that, in following the gleam of righteousness discernible in his soul, he is thereby identifying himself with the plan of the Infinite and the purpose of the Eternal. Such a liberated soul immediately begins to feel at home in this new universe, his universe.

Melchizedek and Abraham (UBS #11)

As stated in Introduction To “UBS” Study the following is: My opinions posted on this part of the study may or may not be my final feeling on the matter. I’ll be writing (or recording video) as I go, so it’s inevitable that some concepts may not have long enough to settle in my mind so a final thought or feeling can be reached. Some new and non-institutional concepts are going to be introduced, compared to the Bible, looked at with logic, and commented on. Whether or not you agree with these concepts are completely irrelevant. The purpose of this study is not whether you or I agree with the said study or with each other, but to help bring us closer to each other as brethren and ultimately closer to God. Your participation in this study is welcome and will be greatly appreciated.

Revealed truth was threatened with extinction during the millenniums which followed the miscarriage of the Adamic mission on Earth. Though making progress intellectually, the human races were slowly losing ground spiritually. About 3000 B.C. the concept of God had grown very hazy in the minds of men.

It was 1,973 years before the birth of Jesus that Machiventa was bestowed upon the human races of Earth. His coming was unspectacular; his materialization was not witnessed by human eyes. He was first observed by mortal man on that eventful day when he entered the tent of Amdon, a Chaldean herder of Sumerian extraction. And the proclamation of his mission was embodied in the simple statement which he made to this shepherd, “I am Melchizedek, priest of El Elyon, the Most High, the one and only God.” (Gen. 14:18; Psalm 110:4) And that night, as they talked out under the stars, Melchizedek began his mission of the revelation of the truth of the reality of God when, with a sweep of his arm, he turned to Amdon, saying, “El Elyon, the Most High, is the divine creator of the stars of the firmament and even of this very earth on which we live, and he is also the supreme God of heaven.” Within a few years Melchizedek had gathered around himself a group of pupils, disciples, and believers who formed the nucleus of the later community of Salem. He was soon known throughout Palestine as the priest of El Elyon, the Most High, and as the sage of Salem. Among some of the surrounding tribes he was often referred to as the sheik, or king, of Salem. Salem was the site which after the disappearance of Melchizedek became the city of Jebus, subsequently being called Jerusalem.

In personal appearance, Melchizedek resembled the then blended Nodite and Sumerian peoples, being almost six feet in height and possessing a commanding presence. He spoke Chaldean and a half dozen other languages. He dressed much as did the Canaanite priests except that on his breast he wore an emblem of three concentric circles, the symbol of the Trinity. In the course of his ministry this insignia of three concentric circles became regarded as so sacred by his followers that they never dared to use it, and it was soon forgotten with the passing of a few generations. Though Machiventa lived after the manner of the men of the realm, he never married, nor could he have left offspring on earth. His physical body, while resembling that of the human male, was in reality on the order of those especially constructed bodies used by the one hundred materialized members of the Planetary Prince’s staff except that it did not carry the life plasm of any human race. Nor was there available on Earth the tree of life. Had Machiventa remained for any long period on earth, his physical mechanism would have gradually deteriorated; as it was, he terminated his bestowal mission in ninety-four years long before his material body had begun to disintegrate.

Melchizedek Teachings
Melchizedek taught the concept of one God, a universal Deity. Melchizedek remained all but silent as to the status of Lucifer. To a majority of the Salem students Edentia was heaven and the Most High was God. The symbol of the three concentric circles, which Melchizedek adopted as the insignia of his bestowal, a majority of the people interpreted as standing for the three kingdoms of men, angels, and God. And they were allowed to continue in that belief; very few of his followers ever knew that these three circles were emblematic of the infinity, eternity, and universality of the Trinity of divine maintenance and direction; even Abraham rather regarded this symbol as standing for the three Most Highs, as he had been instructed that the three Most Highs functioned as one.

But to some, Melchizedek taught advanced truth, embracing the conduct and organization of the local universe, while to his brilliant disciple Nordan the Kenite and his band of earnest students he taught the truths of the superuniverse. The members of the family of Katro, with whom Melchizedek lived for more than thirty years, knew many of these higher truths and long perpetuated them in their family, even to the days of their illustrious descendant Moses, who thus had a compelling tradition of the days of Melchizedek handed down to him on this, his father’s side, as well as through other sources on his mother’s side.

Melchizedek taught his followers all they had capacity to receive and assimilate. Even many modern religious ideas about heaven and earth, of man, God, and angels, are not far removed from these teachings of Melchizedek. But this great teacher subordinated everything to the doctrine of one God, a universe Deity, a heavenly Creator, a divine Father. Emphasis was placed upon this teaching for the purpose of appealing to man’s adoration and of preparing the way for the subsequent appearance of Michael as the Son of this same Universal Father. Melchizedek taught that at some future time another Son of God would come in the flesh as he had come, but that he would be born of a woman; and that is why numerous later teachers held that Jesus was a priest, or minister, “forever after the order of Melchizedek.” (Psalm 110:4)

The ceremonies of the Salem worship were very simple. Every person who signed or marked the clay-tablet rolls of the Melchizedek church committed to memory, and subscribed to, the following belief:
1. I believe in El Elyon, the Most High God, the only Universal Father and Creator of all things.
2. I accept the Melchizedek covenant with the Most High, which bestows the favor of God on my faith, not on sacrifices and burnt offerings.
3. I promise to obey the seven commandments of Melchizedek and to tell the good news of this covenant with the Most High to all men.

The seven commandments promulgated by Melchizedek were patterned along the lines of the ancient Dalamatian supreme law and very much resembled the seven commands taught in the first and second Edens. These commands of the Salem religion were:
1. You shall not serve any God but the Most High Creator of heaven and earth.
2. You shall not doubt that faith is the only requirement for eternal salvation.
3. You shall not bear false witness.
4. You shall not kill.
5. You shall not steal.
6. You shall not commit adultery.
7. You shall not show disrespect for your parents and elders.

While no sacrifices were permitted within the colony, Melchizedek well knew how difficult it is to suddenly uproot long-established customs and accordingly had wisely offered these people the substitute of a sacrament of bread and wine for the older sacrifice of flesh and blood. It is of record, “Melchizedek, king of Salem, brought forth bread and wine.” (Gen. 14:18) But even this cautious innovation was not altogether successful; the various tribes all maintained auxiliary centers on the outskirts of Salem where they offered sacrifices and burnt offerings. Even Abraham resorted to this barbarous practice after his victory over Chedorlaomer; he simply did not feel quite at ease until he had offered a conventional sacrifice. And Melchizedek never did succeed in fully eradicating this proclivity to sacrifice from the religious practices of his followers, even of Abraham. Like Jesus, Melchizedek attended strictly to the fulfillment of the mission of his bestowal. He did not attempt to reform the mores, to change the habits of the world, nor to promulgate even advanced sanitary practices or scientific truths. He came to achieve two tasks: to keep alive on earth the truth of the one God and to prepare the way for the subsequent mortal bestowal of the Son of the Father.

Melchizedek taught elementary revealed truth at Salem for ninety-four years, and during this time Abraham attended the Salem school three different times. He finally became a convert to the Salem teachings, becoming one of Melchizedek’s most brilliant pupils and chief supporters.

Selection of Abraham
Although it may be an error to speak of “chosen people,” (Deut. 7:6, 14:2) it is not a mistake to refer to Abraham as a chosen individual. Melchizedek did lay upon Abraham the responsibility of keeping alive the truth of one God as distinguished from the prevailing belief in plural deities.

A few weeks after the death of Abraham’s father, Terah, Melchizedek sent one of his students, Jaram the Hittite, to extend this invitation to both Abraham and Nahor: “Come to Salem, where you shall hear our teachings of the truth of the eternal Creator, and in the enlightened offspring of you two brothers shall all the world be blessed.” Now Nahor had not wholly accepted the Melchizedek gospel; he remained behind and built up a strong city-state which bore his name; but Lot, Abraham’s nephew, decided to go with his uncle to Salem. Upon arriving at Salem, Abraham and Lot chose a hilly fastness near the city where they could defend themselves against the many surprise attacks of northern raiders. At this time the Hittites, Assyrians, Philistines, and other groups were constantly raiding the tribes of central and southern Palestine. From their stronghold in the hills Abraham and Lot made frequent pilgrimages to Salem.

Not long after they had established themselves near Salem, Abraham and Lot journeyed to the valley of the Nile to obtain food supplies as there was then a drought in Palestine. During his brief sojourn in Egypt Abraham found a distant relative on the Egyptian throne, and he served as the commander of two very successful military expeditions for this king. During the latter part of his sojourn on the Nile he and his wife, Sarah, lived at court, and when leaving Egypt, he was given a share of the spoils of his military campaigns. It required great determination for Abraham to forgo the honors of the Egyptian court and return to the more spiritual work sponsored by Machiventa. But Melchizedek was revered even in Egypt, and when the full story was laid before Pharaoh, he strongly urged Abraham to return to the execution of his vows to the cause of Salem. Abraham had kingly ambitions, and on the way back from Egypt he laid before Lot his plan to subdue all Canaan and bring its people under the rule of Salem. Lot was more bent on business; so, after a later disagreement, he went to Sodom to engage in trade and animal husbandry. Lot liked neither a military nor a herder’s life. (Gen. 12:10-13:18)

Covenant with Abraham
Melchizedek explained to Abraham the futility of contending with the Amorite confederation but made it equally clear that these backward clans were certainly committing suicide by their foolish practices so that in a few generations they would be so weakened that the descendants of Abraham, meanwhile greatly increased, could easily overcome them. And Melchizedek made a formal covenant with Abraham at Salem. Said he to Abraham: “Look now up to the heavens and number the stars if you are able; so numerous shall your seed be.” (Gen. 15:5) And Abraham believed Melchizedek, “and it was counted to him for righteousness.” (Gen. 15:6) And then Melchizedek told Abraham the story of the future occupation of Canaan by his offspring after their sojourn in Egypt.

This covenant of Melchizedek with Abraham represents the great agreement between divinity and humanity whereby God agrees to do everything; man only agrees to believe God’s promises and follow his instructions. Heretofore it had been believed that salvation could be secured only by works —sacrifices and offerings; now, Melchizedek again brought to Earth the good news that salvation, favor with God, is to be had by faith. But this gospel of simple faith in God was too advanced; the Semitic tribesmen subsequently preferred to go back to the older sacrifices and atonement for sin by the shedding of blood. It was not long after the establishment of this covenant that Isaac, the son of Abraham, was born in accordance with the promise of Melchizedek. After the birth of Isaac, Abraham took a very solemn attitude toward his covenant with Melchizedek, going over to Salem to have it stated in writing. It was at this public and formal acceptance of the covenant that he changed his name from Abram to Abraham. (Gen. 17:5; Neh. 9:7)

Melchizedek Missionaries
Salem missionaries penetrated all Europe, even to the British Isles. One group went by way of the Faroes to the Andonites of Iceland, while another traversed China and reached the Japanese of the eastern islands. The lives and experiences of the men and women who ventured forth from Salem, Mesopotamia, and Lake Van to enlighten the tribes of the Eastern Hemisphere present a heroic chapter in the annals of the human race. But the task was so great and the tribes were so backward that the results were vague and indefinite. From one generation to another the Salem gospel found lodgment here and there, but except in Palestine, never was the idea of one God able to claim the continued allegiance of a whole tribe or race. Long before the coming of Jesus the teachings of the early Salem missionaries had become generally submerged in the older and more universal superstitions and beliefs. The original Melchizedek gospel had been almost wholly absorbed in the beliefs in the Great Mother, the Sun, and other ancient cults.

The Melchizedek Departure
It was a great trial for Abraham when Melchizedek so suddenly disappeared. Although he had fully warned his followers that he must sometime go as he had come, they were not reconciled to the loss of their wonderful leader. The great organization built up at Salem nearly disappeared, though the traditions of these days were what Moses built upon when he led the Hebrew slaves out of Egypt.

Abraham became fearful and timid immediately after the disappearance of Melchizedek. He withheld his identity upon arrival at Gerar, so that Abimelech appropriated his wife. (Shortly after his marriage to Sarah, Abraham one night had overheard a plot to murder him in order to get his brilliant wife. This dread became a terror to the otherwise brave and daring leader; all his life he feared that someone would kill him secretly in order to get Sarah. And this explains why, on three separate occasions, this brave man exhibited real cowardice.)

It was hard for the next generation to comprehend the story of Melchizedek; within five hundred years many regarded the whole narrative as a myth. Isaac held fairly well to the teachings of his father and nourished the gospel of the Salem colony, but it was harder for Jacob to grasp the significance of these traditions. Joseph was a firm believer in Melchizedek and was, largely because of this, regarded by his brothers as a dreamer. Joseph’s honor in Egypt was chiefly due to the memory of his great-grandfather Abraham. Joseph was offered military command of the Egyptian armies, but being such a firm believer in the traditions of Melchizedek and the later teachings of Abraham and Isaac, he elected to serve as a civil administrator, believing that he could thus better labor for the advancement of the kingdom of heaven. The teaching of Melchizedek was full and replete, but the records of these days seemed impossible and fantastic to the later Hebrew priests, although many had some understanding of these transactions, at least up to the times of the en masse editing of the Old Testament records in Babylon.

What the Old Testament records describe as conversations between Abraham and God were in reality conferences between Abraham and Melchizedek. Later scribes regarded the term Melchizedek as synonymous with God. The record of so many contacts of Abraham and Sarah with “the angel of the Lord” refers to their numerous visits with Melchizedek. The Hebrew narratives of Isaac, Jacob, and Joseph are far more reliable than those about Abraham, although they also contain many diversions from the facts, alterations made intentionally and unintentionally at the time of the compilation of these records by the Hebrew priests during the Babylonian captivity. Keturah was not a wife of Abraham; like Hagar, she was merely a concubine. All of Abraham’s property went to Isaac, the son of Sarah, the status wife. Abraham was not so old as the records indicate, and his wife was much younger. These ages were deliberately altered in order to provide for the subsequent alleged miraculous birth of Isaac.

The national ego of the Jews was tremendously depressed by the Babylonian captivity. In their reaction against national inferiority they swung to the other extreme of national and racial egotism, in which they distorted and perverted their traditions with the view of exalting themselves above all races as the chosen people of God; and hence they carefully edited all their records for the purpose of raising Abraham and their other national leaders high up above all other persons, not excepting Melchizedek himself. The Hebrew scribes therefore destroyed every record of these momentous times which they could find, preserving only the narrative of the meeting of Abraham and Melchizedek after the battle of Siddim, which they deemed reflected great honor upon Abraham.

Melchizedek Teachings in the Orient

India
The amalgamation of the onetime thirty-three Aryan deities was well under way when the Salem missionaries penetrated the north of India. The polytheism of these Aryans represented a degeneration of their earlier monotheism occasioned by their separation into tribal units, each tribe having its venerated god. This devolution of the original monotheism and trinitarianism of Andite Mesopotamia was in process of resynthesis in the early centuries of the second millennium before Christ. The many gods were organized into a pantheon under the triune leadership of Dyaus pitar, the lord of heaven; Indra, the tempestuous lord of the atmosphere; and Agni, the three-headed fire god, lord of the earth and the vestigial symbol of an earlier Trinity concept.

Definite henotheistic developments were paving the way for an evolved monotheism. Agni, the most ancient deity, was often exalted as the father-head of the entire pantheon. The deity-father principle, sometimes called Prajapati, sometimes termed Brahma, was submerged in the theologic battle which the Brahman priests later fought with the Salem teachers. The Brahman was conceived as the energy-divinity principle activating the entire Vedic pantheon. The Salem missionaries preached the one God of Melchizedek, the Most High of heaven. This portrayal was not altogether disharmonious with the emerging concept of the Father-Brahma as the source of all gods, but the Salem doctrine was nonritualistic and hence ran directly counter to the dogmas, traditions, and teachings of the Brahman priesthood. Never would the Brahman priests accept the Salem teaching of salvation through faith, favor with God apart from ritualistic observances and sacrificial ceremonials. The rejection of the Melchizedek gospel of trust in God and salvation through faith marked a vital turning point for India. The Salem missionaries had contributed much to the loss of faith in all the ancient Vedic gods, but the leaders, the priests of Vedism, refused to accept the Melchizedek teaching of one God and one simple faith.

These were the times of the compilation of the later scriptures of the Hindu faith, the Brahmanas and the Upanishads. Having rejected the teachings of personal religion through the personal faith experience with the one God, and having become contaminated with the flood of debasing and debilitating cults and creeds from the Deccan, with their anthropomorphisms and reincarnations, the Brahmanic priesthood experienced a violent reaction against these vitiating beliefs; there was a definite effort to seek and to find true reality. The Brahmans set out to deanthropomorphize the Indian concept of deity, but in so doing they stumbled into the grievous error of depersonalizing the concept of God, and they emerged, not with a lofty and spiritual ideal of the Father, but with a distant and metaphysical idea of an all-encompassing Absolute.

Brahman-Narayana was conceived as the Absolute, the infinite IT IS, the primordial creative potency of the potential cosmos, the Universal Self existing static and potential throughout all eternity. Had the philosophers of those days been able to make the next advance in deity conception, had they been able to conceive of the Brahman as associative and creative, as a personality approachable by created and evolving beings, then might such a teaching have become the most advanced portraiture of Deity on Earth since it would have encompassed the first five levels of total deity function and might possibly have envisioned the remaining two. In certain phases the concept of the One Universal Oversoul as the totality of the summation of all creature existence led the Indian philosophers very close to the truth of the Supreme Being, but this truth availed them naught because they failed to evolve any reasonable or rational personal approach to the attainment of their theoretic monotheistic goal of Brahman-Narayana.

With the passing of the centuries in India, the populace returned in measure to the ancient rituals of the Vedas as they had been modified by the teachings of the Melchizedek missionaries and crystallized by the later Brahman priesthood. This, the oldest and most cosmopolitan of the world’s religions, has undergone further changes in response to Buddhism and Jainism and to the later appearing influences of Mohammedanism and Christianity. But by the time the teachings of Jesus arrived, they had already become so Occidentalized as to be a “white man’s religion,” hence strange and foreign to the Hindu mind.

Hindu theology, at present, depicts four descending levels of deity and divinity:
1. The Brahman, the Absolute, the Infinite One, the IT IS.
2. The Trimurti, the supreme trinity of Hinduism. In this association Brahma, the first member, is conceived as being self-created out of the Brahman —infinity. Were it not for close identification with the pantheistic Infinite One, Brahma could constitute the foundation for a concept of the Universal Father. Brahma is also identified with fate. The worship of the second and third members, Siva and Vishnu, arose in the first millennium after Christ. Siva is lord of life and death, god of fertility, and master of destruction. Vishnu is extremely popular due to the belief that he periodically incarnates in human form. In this way, Vishnu becomes real and living in the imaginations of the Indians. Siva and Vishnu are each regarded by some as supreme over all.
3. Vedic and post-Vedic deities. Many of the ancient gods of the Aryans, such as Agni, Indra, Soma, have persisted as secondary to the three members of the Trimurti. Numerous additional gods have arisen since the early days of Vedic India, and these have also been incorporated into the Hindu pantheon.
4. The demigods: supermen, semigods, heroes, demons, ghosts, evil spirits, sprites, monsters, goblins, and saints of the later-day cults.

Hinduism has survived because it is essentially an integral part of the basic social fabric of India. It has no great hierarchy which can be disturbed or destroyed; it is interwoven into the life pattern of the people. It has an adaptability to changing conditions that excels all other cults, and it displays a tolerant attitude of adoption toward many other religions, Gautama Buddha and even Christ himself being claimed as incarnations of Vishnu. Today, in India, the great need is for the portrayal of the Jesusonian gospel —the Fatherhood of God and the sonship and consequent brotherhood of all men, which is personally realized in loving ministry and social service. In India the philosophical framework is existent, the cult structure is present; all that is needed is the vitalizing spark of the dynamic love portrayed in the original gospel of the Son of Man, divested of the Occidental dogmas and doctrines which have tended to make Christ’s life bestowal a white man’s religion.

China
It was in direct consequence of this teaching that the earliest form of Taoism arose in China, a vastly different religion than the one which bears that name today. Early or proto-Taoism was a compound of the following factors:
1. The lingering teachings of Singlangton, which persisted in the concept of Shang-ti, the God of Heaven. In the times of Singlangton the Chinese people became virtually monotheistic; they concentrated their worship on the One Truth, later known as the Spirit of Heaven, the universe ruler. And the yellow race never fully lost this early concept of Deity, although in subsequent centuries many subordinate gods and spirits insidiously crept into their religion.
2. The Salem religion of a Most High Creator Deity who would bestow his favor upon mankind in response to man’s faith. But it is all too true that, by the time the Melchizedek missionaries had penetrated to the lands of the yellow race, their original message had become considerably changed from the simple doctrines of Salem in the days of Machiventa.
3. The Brahman-Absolute concept of the Indian philosophers, coupled with the desire to escape all evil. Perhaps the greatest extraneous influence in the eastward spread of the Salem religion was exerted by the Indian teachers of the Vedic faith, who injected their conception of the Brahman —the Absolute —into the salvationistic thought of the Salemites.

This composite belief spread through the lands of the yellow and brown races as an underlying influence in religio-philosophic thought. In Japan this proto-Taoism was known as Shinto, and in this country, far-distant from Salem of Palestine, the peoples learned of the incarnation of Machiventa Melchizedek, who dwelt upon earth that the name of God might not be forgotten by mankind.

Lao-tse and Confucius
Lao-tse built directly upon the concepts of the Salem traditions when he declared Tao to be the One First Cause of all creation. Lao was a man of great spiritual vision. He taught that man’s eternal destiny was “everlasting union with Tao, Supreme God and Universal King.” His comprehension of ultimate causation was most discerning, for he wrote: “Unity arises out of the Absolute Tao, and from Unity there appears cosmic Duality, and from such Duality, Trinity springs forth into existence, and Trinity is the primal source of all reality.” “All reality is ever in balance between the potentials and the actuals of the cosmos, and these are eternally harmonized by the spirit of divinity.” Lao-tse also made one of the earliest presentations of the doctrine of returning good for evil: “Goodness begets goodness, but to the one who is truly good, evil also begets goodness.” He taught the return of the creature to the Creator and pictured life as the emergence of a personality from the cosmic potentials, while death was like the returning home of this creature personality. His concept of true faith was unusual, and he too likened it to the “attitude of a little child.”

His understanding of the eternal purpose of God was clear, for he said: “The Absolute Deity does not strive but is always victorious; he does not coerce mankind but always stands ready to respond to their true desires; the will of God is eternal in patience and eternal in the inevitability of its expression.” And of the true religionist he said, in expressing the truth that it is more blessed to give than to receive: “The good man seeks not to retain truth for himself but rather attempts to bestow these riches upon his fellows, for that is the realization of truth. The will of the Absolute God always benefits, never destroys; the purpose of the true believer is always to act but never to coerce.” Lao’s teaching of nonresistance and the distinction which he made between action and coercion became later perverted into the beliefs of “seeing, doing, and thinking nothing.” But Lao never taught such error, albeit his presentation of nonresistance has been a factor in the further development of the pacific predilections of the Chinese peoples.

Confucius (Kung Fu-tze) was a younger contemporary of Lao in sixth-century China. Confucius based his doctrines upon the better moral traditions of the long history of the yellow race, and he was also somewhat influenced by the lingering traditions of the Salem missionaries. His chief work consisted in the compilation of the wise sayings of ancient philosophers. He was a rejected teacher during his lifetime, but his writings and teachings have ever since exerted a great influence in China and Japan. Confucius set a new pace for the shamans in that he put morality in the place of magic. The Confucian preachment of morality was predicated on the theory that the earthly way is the distorted shadow of the heavenly way; that the true pattern of temporal civilization is the mirror reflection of the eternal order of heaven. The potential God concept in Confucianism was almost completely subordinated to the emphasis placed upon the Way of Heaven, the pattern of the cosmos.

The teachings of Lao have been lost to all but a few in the Orient, but the writings of Confucius have ever since constituted the basis of the moral fabric of the culture of almost a third of man. These Confucian precepts, while perpetuating the best of the past, were somewhat inimical to the very Chinese spirit of investigation that had produced those achievements which were so venerated. The influence of these doctrines was unsuccessfully combated both by the imperial efforts of Ch’in Shih Huang Ti and by the teachings of Mo Ti, who proclaimed a brotherhood founded not on ethical duty but on the love of God. He sought to rekindle the ancient quest for new truth, but his teachings failed before the vigorous opposition of the disciples of Confucius.

Gautama Siddhartha
Contemporary with Lao-tse and Confucius in China, another great teacher of truth arose in India. Gautama Siddhartha was born in the sixth century before Christ in the north Indian province of Nepal. His followers later made it appear that he was the son of a fabulously wealthy ruler, but, in truth, he was the heir apparent to the throne of a petty chieftain who ruled by sufferance over a small and secluded mountain valley in the southern Himalayas. Gautama formulated those theories which grew into the philosophy of Buddhism after six years of the futile practice of Yoga. Siddhartha made a determined but unavailing fight against the growing caste system. There was a lofty sincerity and a unique unselfishness about this young prophet prince that greatly appealed to the men of those days. He detracted from the practice of seeking individual salvation through physical affliction and personal pain. And he exhorted his followers to carry his gospel to all the world.

Amid the confusion and extreme cult practices of India, the saner and more moderate teachings of Gautama came as a refreshing relief. He denounced gods, priests, and their sacrifices, but he too failed to perceive the personality of the One Universal. Not believing in the existence of individual human souls, Gautama, of course, made a valiant fight against the time-honored belief in transmigration of the soul. He made a noble effort to deliver men from fear, to make them feel at ease and at home in the great universe, but he failed to show them the pathway to that real and supernal home of ascending mortals and to the expanding service of eternal existence. Gautama was a real prophet, and had he heeded the instruction of the hermit Godad, he might have aroused all India by the inspiration of the revival of the Salem gospel of salvation by faith. Godad was descended through a family that had never lost the traditions of the Melchizedek missionaries.

When proclaimed at its best, Gautama’s gospel of universal salvation, free from sacrifice, torture, ritual, and priests, was a revolutionary and amazing doctrine for its time. And it came surprisingly near to being a revival of the Salem gospel. It brought succor to millions of despairing souls, and notwithstanding its grotesque perversion during later centuries, it still persists as the hope of millions of human beings. Siddhartha taught far more truth than has survived in the modern cults bearing his name. Modern Buddhism is no more the teachings of Gautama Siddhartha than is Christianity the teachings of Jesus of Nazareth.

All Earth is waiting for the proclamation of the ennobling message of Christ, unencumbered by the accumulated doctrines and dogmas of nineteen centuries of contact with the religions of evolutionary origin. The hour is striking for presenting to Buddhism, to Christianity, to Hinduism, even to the peoples of all faiths, not the gospel about Jesus, but the living, spiritual reality of the gospel of Jesus.

Melchizedek Teachings in the Levant

Mesopotamia
Only, during the Melchizedek era, the seventh day was regarded as the worst of bad luck. It was taboo-ridden; it was unlawful to go on a journey, cook food, or make a fire on the evil seventh day. The Jews carried back to Palestine many of the Mesopotamian taboos which they had found resting on the Babylonian observance of the seventh day, the Shabattum. Although the Salem teachers did much to refine and uplift the religions of Mesopotamia, they did not succeed in bringing the various peoples to the permanent recognition of one God. Such teaching gained the ascendancy for more than one hundred and fifty years and then gradually gave way to the older belief in a multiplicity of deities.

The early progress of the Melchizedek teaching was highly gratifying until Nabodad, the leader of the school at Kish, decided to make a concerted attack upon the prevalent practices of temple harlotry. But the Salem missionaries failed in their effort to bring about this social reform, and in the wreck of this failure all their more important spiritual and philosophic teachings went down in defeat. This defeat of the Salem gospel was immediately followed by a great increase in the cult of Ishtar, a ritual which had already invaded Palestine as Ashtoreth, Egypt as Isis, Greece as Aphrodite, and the northern tribes as Astarte. And it was in connection with this revival of the worship of Ishtar that the Babylonian priests turned anew to stargazing; astrology experienced its last great Mesopotamian revival, fortunetelling became the vogue, and for centuries the priesthood increasingly deteriorated.

Melchizedek had warned his followers to teach about the one God, the Father and Maker of all, and to preach only the gospel of divine favor through faith alone. But it has often been the error of the teachers of new truth to attempt too much, to attempt to supplant slow evolution by sudden revolution. The Melchizedek missionaries in Mesopotamia raised a moral standard too high for the people; they attempted too much, and their noble cause went down in defeat. They had been commissioned to preach a definite gospel, to proclaim the truth of the reality of the Universal Father, but they became entangled in the apparently worthy cause of reforming the mores, and thus was their great mission sidetracked and virtually lost in frustration and oblivion.

It was the Salem missionaries of the period following the rejection of their teaching who wrote many of the Old Testament Psalms, inscribing them on stone, where later-day Hebrew priests found them during the captivity and subsequently incorporated them among the collection of hymns ascribed to Jewish authorship. These beautiful psalms from Babylon were not written in the temples of Bel-Marduk; they were the work of the descendants of the earlier Salem missionaries, and they are a striking contrast to the magical conglomerations of the Babylonian priests. The Book of Job is a fairly good reflection of the teachings of the Salem school at Kish and throughout Mesopotamia. Much of the Mesopotamian religious culture found its way into Hebrew literature and liturgy by way of Egypt through the work of Amenemope and Ikhnaton. The Egyptians remarkably preserved the teachings of social obligation derived from the earlier Andite Mesopotamians and so largely lost by the later Babylonians who occupied the Euphrates valley.

Egypt
It was political and moral, rather than philosophic or religious, tendencies that rendered Egypt more favorable to the Salem teaching than Mesopotamia. Each tribal leader in Egypt, after fighting his way to the throne, sought to perpetuate his dynasty by proclaiming his tribal god the original deity and creator of all other gods. In this way the Egyptians gradually got used to the idea of a supergod, a steppingstone to the later doctrine of a universal creator Deity. The idea of monotheism wavered back and forth in Egypt for many centuries, the belief in one God always gaining ground but never quite dominating the evolving concepts of polytheism.

The superstitions of these times are well illustrated by the general belief in the efficacy of spittle as a healing agent, an idea which had its origin in Egypt and spread therefrom to Arabia and Mesopotamia. In the legendary battle of Horus with Set the young god lost his eye, but after Set was vanquished, this eye was restored by the wise god Thoth, who spat upon the wound and healed it. The Egyptians long believed that the stars twinkling in the night sky represented the survival of the souls of the worthy dead; other survivors they thought were absorbed into the sun. During a certain period, solar veneration became a species of ancestor worship. The sloping entrance passage of the great pyramid pointed directly toward the Pole Star so that the soul of the king, when emerging from the tomb, could go straight to the stationary and established constellations of the fixed stars, the supposed abode of the kings.

The concept of judgment in the hereafter for the sins of one’s life in the flesh on earth was carried over into Hebrew theology from Egypt. The word judgment appears only once in the entire Book of Hebrew Psalms, and that particular psalm was written by an Egyptian.

Three thousand years before the Hebrew scriptures were written, the motto of the Egyptians was: “Established is the man whose standard is righteousness; who walks according to its way.” They taught gentleness, moderation, and discretion. The message of one of the great teachers of this epoch was: “Do right and deal justly with all.” The Egyptian triad of this age was Truth-Justice-Righteousness. Of all the purely human religions of Earth none ever surpassed the social ideals and the moral grandeur of this onetime humanism of the Nile valley.

Egypt was intellectual and moral but not overly spiritual. In six thousand years only four great prophets arose among the Egyptians. Amenemope they followed for a season; Okhban they murdered; Ikhnaton they accepted but halfheartedly for one short generation; Moses they rejected. Again was it political rather than religious circumstances that made it easy for Abraham and, later on, for Joseph to exert great influence throughout Egypt in behalf of the Salem teachings of one God. But when the Salem missionaries first entered Egypt, they encountered this highly ethical culture of evolution blended with the modified moral standards of Mesopotamian immigrants. These early Nile valley teachers were the first to proclaim conscience as the mandate of God, the voice of Deity.

Teachings of Amenemope
In due time there grew up in Egypt a teacher called by many the “son of man” and by others Amenemope. This seer exalted conscience to its highest pinnacle of arbitrament between right and wrong, taught punishment for sin, and proclaimed salvation through calling upon the solar deity. Amenemope taught that riches and fortune were the gift of God, and this concept thoroughly colored the later appearing Hebrew philosophy. This noble teacher believed that God-consciousness was the determining factor in all conduct; that every moment should be lived in the realization of the presence of, and responsibility to, God. The teachings of this sage were subsequently translated into Hebrew and became the sacred book of that people long before the Old Testament was reduced to writing. The chief preachment of this good man had to do with instructing his son in uprightness and honesty in governmental positions of trust, and these noble sentiments of long ago would do honor to any modern statesman.

This wise man of the Nile taught that “riches take themselves wings and fly away” —that all things earthly are evanescent. His great prayer was to be “saved from fear.” He exhorted all to turn away from “the words of men” to “the acts of God.” In substance he taught: Man proposes but God disposes. His teachings, translated into Hebrew, determined the philosophy of the Old Testament Book of Proverbs. Translated into Greek, they gave color to all subsequent Hellenic religious philosophy. The later Alexandrian philosopher, Philo, possessed a copy of the Book of Wisdom. Amenemope functioned to conserve the ethics of evolution and the morals of revelation and in his writings passed them on both to the Hebrews and to the Greeks. He was not the greatest of the religious teachers of this age, but he was the most influential in that he colored the subsequent thought of two vital links in the growth of Occidental civilization —the Hebrews, among whom evolved the acme of Occidental religious faith, and the Greeks, who developed pure philosophic thought to its greatest European heights.

Ikhnaton
During this time of increasing spiritual depression in Mesopotamia, he kept alive the doctrine of El Elyon, the One God, in Egypt, thus maintaining the philosophic monotheistic channel which was vital to the religious background of the then future bestowal of Christ. And it was in recognition of this exploit, among other reasons, that the child Jesus was taken to Egypt, where some of the spiritual successors of Ikhnaton saw him and to some extent understood certain phases of his divine mission to Earth. Moses, the greatest character between Melchizedek and Jesus, was the joint gift to the world of the Hebrew race and the Egyptian royal family; and had Ikhnaton possessed the versatility and ability of Moses, had he manifested a political genius to match his surprising religious leadership, then would Egypt have become the great monotheistic nation of that age; and if this had happened, it is barely possible that Jesus might have lived the greater portion of his mortal life in Egypt.

Never in all history did any king so methodically proceed to swing a whole nation from polytheism to monotheism as did this extraordinary Ikhnaton. With the most amazing determination this young ruler broke with the past, changed his name, abandoned his capital, built an entirely new city, and created a new art and literature for a whole people. But he went too fast; he built too much, more than could stand when he had gone. Again, he failed to provide for the material stability and prosperity of his people, all of which reacted unfavorably against his religious teachings when the subsequent floods of adversity and oppression swept over the Egyptians. Had this man of amazingly clear vision and extraordinary singleness of purpose had the political sagacity of Moses, he would have changed the whole history of the evolution of religion and the revelation of truth in the Occidental world. During his lifetime he was able to curb the activities of the priests, whom he generally discredited, but they maintained their cults in secret and sprang into action as soon as the young king passed from power; and they were not slow to connect all of Egypt’s subsequent troubles with the establishment of monotheism during his reign.

Ikhnaton was wise enough to maintain the outward worship of Aton, the sun-god, while he led his associates in the disguised worship of the One God, creator of Aton and supreme Father of all. This young teacher-king was a prolific writer, being author of the exposition entitled “The One God,” a book of thirty-one chapters, which the priests, when returned to power, utterly destroyed. Ikhnaton also wrote one hundred and thirty-seven hymns, twelve of which are now preserved in the Old Testament Book of Psalms, credited to Hebrew authorship. The supreme word of Ikhnaton’s religion in daily life was “righteousness,” and he rapidly expanded the concept of right doing to embrace international as well as national ethics. This was a generation of amazing personal piety and was characterized by a genuine aspiration among the more intelligent men and women to find God and to know him. In those days social position or wealth gave no Egyptian any advantage in the eyes of the law. The family life of Egypt did much to preserve and augment moral culture and was the inspiration of the later superb family life of the Jews in Palestine.

Although the effort of this Egyptian ruler to impose the worship of one God upon his people appeared to fail, it should be recorded that the repercussions of his work persisted for centuries both in Palestine and Greece, and that Egypt thus became the agent for transmitting the combined evolutionary culture of the Nile and the revelatory religion of the Euphrates to all of the subsequent peoples of the Occident. The glory of this great era of moral development and spiritual growth in the Nile valley was rapidly passing at about the time the national life of the Hebrews was beginning, and consequent upon their sojourn in Egypt these Bedouins carried away much of these teachings and perpetuated many of Ikhnaton’s doctrines in their racial religion.

Iran
The doctrine of the Abrahamic covenant was virtually extinct in Persia when, in that great century of moral renaissance, the sixth before Christ, Zoroaster appeared to revive the smouldering embers of the Salem gospel. This founder of a new religion was a virile and adventurous youth, who, on his first pilgrimage to Ur in Mesopotamia, had learned of the traditions of the Planetary Prince and the Lucifer rebellion —along with many other traditions —all of which had made a strong appeal to his religious nature. Accordingly, as the result of a dream while in Ur, he settled upon a program of returning to his northern home to undertake the remodeling of the religion of his people. He had imbibed the Hebraic idea of a God of justice, the Mosaic concept of divinity. The idea of a supreme God was clear in his mind, and he set down all other gods as devils, consigned them to the ranks of the demons of which he had heard in Mesopotamia. He had learned of the story of the Seven Master Spirits as the tradition lingered in Ur, and, accordingly, he created a galaxy of seven supreme gods with Ahura-Mazda at its head. These subordinate gods he associated with the idealization of Right Law, Good Thought, Noble Government, Holy Character, Health, and Immortality.

And this new religion was one of action —work —not prayers and rituals. Its God was a being of supreme wisdom and the patron of civilization; it was a militant religious philosophy which dared to battle with evil, inaction, and backwardness. Zoroaster did not teach the worship of fire but sought to utilize the flame as a symbol of the pure and wise Spirit of universal and supreme dominance. (All too true, his later followers did both reverence and worship this symbolic fire.) Finally, upon the conversion of an Iranian prince, this new religion was spread by the sword. And Zoroaster heroically died in battle for that which he believed was the “truth of the Lord of light.” Zoroastrianism is the only Urantian creed that perpetuates the Dalamatian and Edenic teachings about the Seven Master Spirits. While failing to evolve the Trinity concept, it did in a certain way approach that of God the Sevenfold. Original Zoroastrianism was not a pure dualism; though the early teachings did picture evil as a time co-ordinate of goodness, it was definitely eternity-submerged in the ultimate reality of the good. Only in later times did the belief gain credence that good and evil contended on equal terms.

The Jewish traditions of heaven and hell and the doctrine of devils as recorded in the Hebrew scriptures, while founded on the lingering traditions of Lucifer and Caligastia, were principally derived from the Zoroastrians during the times when the Jews were under the political and cultural dominance of the Persians. Zoroaster, like the Egyptians, taught the “day of judgment,” but he connected this event with the end of the world. Even the religion which succeeded Zoroastrianism in Persia was markedly influenced by it. When the Iranian priests sought to overthrow the teachings of Zoroaster, they resurrected the ancient worship of Mithra. And Mithraism spread throughout the Levant and Mediterranean regions, being for some time a contemporary of both Judaism and Christianity. The teachings of Zoroaster thus came successively to impress three great religions: Judaism and Christianity and, through them, Mohammedanism.

Arabia
Here and there throughout Arabia were families and clans that held on to the hazy idea of the one God. Such groups treasured the traditions of Melchizedek, Abraham, Moses, and Zoroaster. There were numerous centers that might have responded to the Jesusonian gospel, but the Christian missionaries of the desert lands were an austere and unyielding group in contrast with the compromisers and innovators who functioned as missionaries in the Mediterranean countries. Had the followers of Jesus taken more seriously his injunction to “go into all the world and preach the gospel,” and had they been more gracious in that preaching, less stringent in collateral social requirements of their own devising, then many lands would gladly have received the simple gospel of the carpenter’s son, Arabia among them. Despite the fact that the great Levantine monotheisms failed to take root in Arabia, this desert land was capable of producing a faith which, though less demanding in its social requirements, was nonetheless monotheistic.

There was only one factor of a tribal, racial, or national nature about the primitive and unorganized beliefs of the desert, and that was the peculiar and general respect which almost all Arabian tribes were willing to pay to a certain black stone fetish in a certain temple at Mecca. This point of common contact and reverence subsequently led to the establishment of the Islamic religion. What Yahweh, the volcano spirit, was to the Jewish Semites, the Kaaba stone became to their Arabic cousins. The strength of Islam has been its clear-cut and well-defined presentation of Allah as the one and only Deity; its weakness, the association of military force with its promulgation, together with its degradation of woman. But it has steadfastly held to its presentation of the One Universal Deity of all, “who knows the invisible and the visible. He is the merciful and the compassionate.” “Truly God is plenteous in goodness to all men.” “And when I am sick, it is he who heals me.” “For whenever as many as three speak together, God is present as a fourth,” for is he not “the first and the last, also the seen and the hidden”?

Teachings in the Occident

The Greeks
The early influence of the Salem teachers was nearly destroyed by the so-called Aryan invasion from southern Europe and the East. These Hellenic invaders brought along with them anthropomorphic God concepts similar to those which their Aryan fellows had carried to India. This importation inaugurated the evolution of the Greek family of gods and goddesses. This new religion was partly based on the cults of the incoming Hellenic barbarians, but it also shared in the myths of the older inhabitants of Greece. The Hellenic Greeks found the Mediterranean world largely dominated by the mother cult, and they imposed upon these peoples their man-god, Dyaus-Zeus, who had already become, like Yahweh among the henotheistic Semites, head of the whole Greek pantheon of subordinate gods. And the Greeks would have eventually achieved a true monotheism in the concept of Zeus except for their retention of the overcontrol of Fate. A God of final value must, himself, be the arbiter of fate and the creator of destiny.

A lightly regarded and superficial religion cannot endure, especially when it has no priesthood to foster its forms and to fill the hearts of the devotees with fear and awe. The Olympian religion did not promise salvation, nor did it quench the spiritual thirst of its believers; therefore was it doomed to perish. Within a millennium of its inception it had nearly vanished, and the Greeks were without a national religion, the gods of Olympus having lost their hold upon the better minds. This was the situation when, during the sixth century before Christ, the Orient and the Levant experienced a revival of spiritual consciousness and a new awakening to the recognition of monotheism. But the West did not share in this new development; neither Europe nor northern Africa extensively participated in this religious renaissance. The Greeks, however, did engage in a magnificent intellectual advancement. They had begun to master fear and no longer sought religion as an antidote therefor, but they did not perceive that true religion is the cure for soul hunger, spiritual disquiet, and moral despair. They sought for the solace of the soul in deep thinking —philosophy and metaphysics. They turned from the contemplation of self-preservation —salvation —to self-realization and self-understanding.

The philosophers disdained all forms of worship, notwithstanding that they practically all held loosely to the background of a belief in the Salem doctrine of “the Intelligence of the universe,” “the idea of God,” and “the Great Source.” In so far as the Greek philosophers gave recognition to the divine and the superfinite, they were frankly monotheistic; they gave scant recognition to the whole galaxy of Olympian gods and goddesses. The Greek poets of the fifth and sixth centuries, notably Pindar, attempted the reformation of Greek religion. They elevated its ideals, but they were more artists than religionists. They failed to develop a technique for fostering and conserving supreme values.

Xenophanes taught one God, but his deity concept was too pantheistic to be a personal Father to mortal man. Anaxagoras was a mechanist except that he did recognize a First Cause, an Initial Mind. Socrates and his successors, Plato and Aristotle, taught that virtue is knowledge; goodness, health of the soul; that it is better to suffer injustice than to be guilty of it, that it is wrong to return evil for evil, and that the gods are wise and good. Their cardinal virtues were: wisdom, courage, temperance, and justice.

But the average men of these times could not grasp, nor were they much interested in, the Greek philosophy of self-realization and an abstract Deity; they rather craved promises of salvation, coupled with a personal God who could hear their prayers. They exiled the philosophers, persecuted the remnants of the Salem cult, both doctrines having become much blended, and made ready for that terrible orgiastic plunge into the follies of the mystery cults which were then overspreading the Mediterranean lands. The Eleusinian mysteries grew up within the Olympian pantheon, a Greek version of the worship of fertility; Dionysus nature worship flourished; the best of the cults was the Orphic brotherhood, whose moral preachments and promises of salvation made a great appeal to many.

All Greece became involved in these new methods of attaining salvation, these emotional and fiery ceremonials. No nation ever attained such heights of artistic philosophy in so short a time; none ever created such an advanced system of ethics practically without Deity and entirely devoid of the promise of human salvation; no nation ever plunged so quickly, deeply, and violently into such depths of intellectual stagnation, moral depravity, and spiritual poverty as these same Greek peoples when they flung themselves into the mad whirl of the mystery cults. Religions have long endured without philosophical support, but few philosophies, as such, have long persisted without some identification with religion. Philosophy is to religion as conception is to action. But the ideal human estate is that in which philosophy, religion, and science are welded into a meaningful unity by the conjoined action of wisdom, faith, and experience.

In Rome
In the great monotheistic renaissance of Melchizedek’s gospel during the sixth century before Christ, too few of the Salem missionaries penetrated Italy, and those who did were unable to overcome the influence of the rapidly spreading Etruscan priesthood with its new galaxy of gods and temples, all of which became organized into the Roman state religion. This religion of the Latin tribes was not trivial and venal like that of the Greeks, neither was it austere and tyrannical like that of the Hebrews; it consisted for the most part in the observance of mere forms, vows, and taboos. Roman religion was greatly influenced by extensive cultural importations from Greece. Eventually most of the Olympian gods were transplanted and incorporated into the Latin pantheon. The Greeks long worshiped the fire of the family hearth —Hestia was the virgin goddess of the hearth; Vesta was the Roman goddess of the home. Zeus became Jupiter; Aphrodite, Venus; and so on down through the many Olympian deities.

The religious initiation of Roman youths was the occasion of their solemn consecration to the service of the state. Oaths and admissions to citizenship were in reality religious ceremonies. The Latin peoples maintained temples, altars, and shrines and, in a crisis, would consult the oracles. They preserved the bones of heroes and later on those of the Christian saints. This formal and unemotional form of pseudoreligious patriotism was doomed to collapse, even as the highly intellectual and artistic worship of the Greeks had gone down before the fervid and deeply emotional worship of the mystery cults. The greatest of these devastating cults was the mystery religion of the Mother of God sect, which had its headquarters, in those days, on the exact site of the present church of St. Peter’s in Rome. The emerging Roman state conquered politically but was in turn conquered by the cults, rituals, mysteries, and god concepts of Egypt, Greece, and the Levant. These imported cults continued to flourish throughout the Roman state up to the time of Augustus, who, purely for political and civic reasons, made a heroic and somewhat successful effort to destroy the mysteries and revive the older political religion.

One of the priests of the state religion told Augustus of the earlier attempts of the Salem teachers to spread the doctrine of one God, a final Deity presiding over all supernatural beings; and this idea took such a firm hold on the emperor that he built many temples, stocked them well with beautiful images, reorganized the state priesthood, re-established the state religion, appointed himself acting high priest of all, and as emperor did not hesitate to proclaim himself the supreme god. This new religion of Augustus worship flourished and was observed throughout the empire during his lifetime except in Palestine, the home of the Jews. And this era of the human gods continued until the official Roman cult had a roster of more than twoscore self-elevated human deities, all claiming miraculous births and other superhuman attributes.

The last stand of the dwindling band of Salem believers was made by an earnest group of preachers, the Cynics, who exhorted the Romans to abandon their wild and senseless religious rituals and return to a form of worship embodying Melchizedek’s gospel as it had been modified and contaminated through contact with the philosophy of the Greeks. But the people at large rejected the Cynics; they preferred to plunge into the rituals of the mysteries, which not only offered hopes of personal salvation but also gratified the desire for diversion, excitement, and entertainment.

The Mystery Cults
The three mystery cults which became most popular were:
1. The Phrygian cult of Cybele and her son Attis.
2. The Egyptian cult of Osiris and his mother Isis.
3. The Iranian cult of the worship of Mithras as the savior and redeemer of sinful mankind.

The Phrygian and Egyptian mysteries taught that the divine son (respectively Attis and Osiris) had experienced death and had been resurrected by divine power, and further that all who were properly initiated into the mystery, and who reverently celebrated the anniversary of the god’s death and resurrection, would thereby become partakers of his divine nature and his immortality. The Phrygian ceremonies were imposing but degrading; their bloody festivals indicate how degraded and primitive these Levantine mysteries became. The most holy day was Black Friday, the “day of blood,” commemorating the self-inflicted death of Attis. After three days of the celebration of the sacrifice and death of Attis the festival was turned to joy in honor of his resurrection.

The rituals of the worship of Isis and Osiris were more refined and impressive than were those of the Phrygian cult. This Egyptian ritual was built around the legend of the Nile god of old, a god who died and was resurrected, which concept was derived from the observation of the annually recurring stoppage of vegetation growth followed by the springtime restoration of all living plants. The frenzy of the observance of these mystery cults and the orgies of their ceremonials, which were supposed to lead up to the “enthusiasm” of the realization of divinity, were sometimes most revolting.

The Cult of Mithras
The cult of Mithras arose in Iran and long persisted in its homeland despite the militant opposition of the followers of Zoroaster. But by the time Mithraism reached Rome, it had become greatly improved by the absorption of many of Zoroaster’s teachings. It was chiefly through the Mithraic cult that Zoroaster’s religion exerted an influence upon later appearing Christianity. The Mithraic cult portrayed a militant god taking origin in a great rock, engaging in valiant exploits, and causing water to gush forth from a rock struck with his arrows. There was a flood from which one man escaped in a specially built boat and a last supper which Mithras celebrated with the sun-god before he ascended into the heavens. This sun-god, or Sol Invictus, was a degeneration of the Ahura-Mazda deity concept of Zoroastrianism. Mithras was conceived as the surviving champion of the sun-god in his struggle with the god of darkness. And in recognition of his slaying the mythical sacred bull, Mithras was made immortal, being exalted to the station of intercessor for the human race among the gods on high.

The adherents of this cult worshiped in caves and other secret places, chanting hymns, mumbling magic, eating the flesh of the sacrificial animals, and drinking the blood. Three times a day they worshiped, with special weekly ceremonials on the day of the sun-god and with the most elaborate observance of all on the annual festival of Mithras, December twenty-fifth. It was believed that the partaking of the sacrament ensured eternal life, the immediate passing, after death, to the bosom of Mithras, there to tarry in bliss until the judgment day. On the judgment day the Mithraic keys of heaven would unlock the gates of Paradise for the reception of the faithful; whereupon all the unbaptized of the living and the dead would be annihilated upon the return of Mithras to earth. It was taught that, when a man died, he went before Mithras for judgment, and that at the end of the world Mithras would summon all the dead from their graves to face the last judgment. The wicked would be destroyed by fire, and the righteous would reign with Mithras forever. At first it was a religion only for men, and there were seven different orders into which believers could be successively initiated. Later on, the wives and daughters of believers were admitted to the temples of the Great Mother, which adjoined the Mithraic temples. The women’s cult was a mixture of Mithraic ritual and the ceremonies of the Phrygian cult of Cybele, the mother of Attis.

Mithraism and Christianity
Prior to the coming of the mystery cults and Christianity, personal religion hardly developed as an independent institution in the civilized lands of North Africa and Europe; it was more of a family, city-state, political, and imperial affair. The Hellenic Greeks never evolved a centralized worship system; the ritual was local; they had no priesthood and no “sacred book.” Much as the Romans, their religious institutions lacked a powerful driving agency for the preservation of higher moral and spiritual values. While it is true that the institutionalization of religion has usually detracted from its spiritual quality, it is also a fact that no religion has thus far succeeded in surviving without the aid of institutional organization of some degree, greater or lesser. Occidental religion thus languished until the days of the Skeptics, Cynics, Epicureans, and Stoics, but most important of all, until the times of the great contest between Mithraism and Paul’s new religion of Christianity.

During the third century after Christ, Mithraic and Christian churches were very similar both in appearance and in the character of their ritual. A majority of such places of worship were underground, and both contained altars whose backgrounds variously depicted the sufferings of the savior who had brought salvation to a sin-cursed human race. Always had it been the practice of Mithraic worshipers, on entering the temple, to dip their fingers in holy water. And since in some districts there were those who at one time belonged to both religions, they introduced this custom into the majority of the Christian churches in the vicinity of Rome. Both religions employed baptism and partook of the sacrament of bread and wine. The one great difference between Mithraism and Christianity, aside from the characters of Mithras and Jesus, was that the one encouraged militarism while the other was ultrapacific. Mithraism’s tolerance for other religions (except later Christianity) led to its final undoing. But the deciding factor in the struggle between the two was the admission of women into the full fellowship of the Christian faith.

In the end the nominal Christian faith dominated the Occident. Greek philosophy supplied the concepts of ethical value; Mithraism, the ritual of worship observance; and Christianity, as such, the technique for the conservation of moral and social values.

The Christian Religion
The Son did not incarnate in the likeness of mortal flesh and bestow himself upon humanity to reconcile an angry God but rather to win all mankind to the recognition of the Father’s love and to the realization of their sonship with God. After all, even the great advocate of the atonement doctrine realized something of this truth, for he declared that “God was in Christ reconciling the world to himself.” (2 Cor. 5:19) It is not the purpose of this post to deal with the origin and dissemination of the Christian religion. Suffice it to say that it is built around the person of Jesus of Nazareth, the humanly incarnate Son of God, known as the Christ, the anointed one. Christianity was spread throughout the Levant and Occident by the followers of this Galilean, and their missionary zeal equaled that of their illustrious predecessors, the Sethites and Salemites, as well as that of their earnest Asiatic contemporaries, the Buddhist teachers. The Christian religion, as a system of belief, arose through the compounding of the following teachings, influences, beliefs, cults, and personal individual attitudes:
1. The Melchizedek teachings, which are a basic factor in all the religions of Occident and Orient that have arisen in the last four thousand years.
2. The Hebraic system of morality, ethics, theology, and belief in both Providence and the supreme Yahweh.
3. The Zoroastrian conception of the struggle between cosmic good and evil, which had already left its imprint on both Judaism and Mithraism. Through prolonged contact attendant upon the struggles between Mithraism and Christianity, the doctrines of the Iranian prophet became a potent factor in determining the theologic and philosophic cast and structure of the dogmas, tenets, and cosmology of the Hellenized and Latinized versions of the teachings of Jesus.
4. The mystery cults, especially Mithraism but also the worship of the Great Mother in the Phrygian cult. Even the legends of the birth of Jesus became tainted with the Roman version of the miraculous birth of the Iranian savior-hero, Mithras, whose advent on earth was supposed to have been witnessed by only a handful of gift-bearing shepherds who had been informed of this impending event by angels.
5. The historic fact of the human life of Joshua ben Joseph, the reality of Jesus of Nazareth as the glorified Christ, the Son of God.
6. The personal viewpoint of Paul of Tarsus. And it should be recorded that Mithraism was the dominant religion of Tarsus during his adolescence. Paul little dreamed that his well-intentioned letters to his converts would someday be regarded by still later Christians as the “word of God.” Such well-meaning teachers must not be held accountable for the use made of their writings by later-day successors.
7. The philosophic thought of the Hellenistic peoples, from Alexandria and Antioch through Greece to Syracuse and Rome. The philosophy of the Greeks was more in harmony with Paul’s version of Christianity than with any other current religious system and became an important factor in the success of Christianity in the Occident. Greek philosophy, coupled with Paul’s theology, still forms the basis of European ethics.

As the original teachings of Jesus penetrated the Occident, they became Occidentalized, and as they became Occidentalized, they began to lose their potentially universal appeal to all races and kinds of men. Christianity, today, has become a religion well adapted to the social, economic, and political mores of the white races. It has long since ceased to be the religion of Jesus, although it still valiantly portrays a beautiful religion about Jesus to such individuals as sincerely seek to follow in the way of its teaching. It has glorified Jesus as the Christ, the Messianic anointed one from God, but has largely forgotten the Master’s personal gospel: the Fatherhood of God and the universal brotherhood of all men. And this is the long story of the teachings of Machiventa Melchizedek. When Christ made ready to appear on Earth, the God concept was existent in the hearts of men and women, the same God concept that still flames anew in the living spiritual experience of the manifold children of the Universal Father as they live their intriguing temporal lives on the whirling planets of space.

Introduction to Man, Adam and Eve; And the Lucifer Rebellion [UBS #3]

As stated in Introduction To “UBS” Study the following is: My opinions posted on this part of the study may or may not be my final feeling on the matter. I’ll be writing (or recording video) as I go, so it’s inevitable that some concepts may not have long enough to settle in my mind so a final thought or feeling can be reached. Some new and non-institutional concepts are going to be introduced, compared to the Bible, looked at with logic, and commented on. Whether or not you agree with these concepts are completely irrelevant. The purpose of this study is not whether you or I agree with the said study or with each other, but to help bring us closer to each other as brethren and ultimately closer to God. Your participation in this study is welcome and will be greatly appreciated.

Before the Lucifer Rebellion, Satan and his cohorts had governing authority over our universe. Upon the rebellion such authority was revoked and given to higher beings. Upto the birth of Christ, Satan and company still sat before the local beings to have their views heard. Upon the birth of Christ on Earth, the doors to sympathy have been closed to Satan and the rest of the Lucifer Rebellion. Where evil is not welcome, there is no consideration of sin. For the past two-thousand years our universe had been getting cleansed of all evil and sin. Rebels are dwindling in number and Satan is losing influence.

Our world has been isolated from the rest of the universes due to the Lucifer Rebellion. Our planet has also been assigned additional orders of angels to help rid our planet of evil and sin and keep truth alive. Our planet will be taken out of quarantine when such a time comes that evil and sin are no more and Satan is defeated; thus putting an end to the Lucifer Rebellion.

Our universe has witnessed only three rebellions. The Lucifer Rebellion being the largest of the rebellions.

The spirit-beings communicate with music and light. Different colors and tunes equal out to different messages. How interesting is that? Communicating by way of music and lights. Kind of goes along with what Philip Newell suggests in his book “The Christ Of The Celts” when he speaks of the ‘song of creation’. Music is the universal language of men, angels, and spirits.

The 24 elders John speaks of in the Book of Revelation consists of an archangel and a chosen council by Christ. They were chosen and put in place around the time of Jesus’ birth. Adam, Eve, Moses, Enoch, Elijah, Machiventa Melchizedek and John the Baptist all have seats in the council of elders.

When in infant or un-born child passes on, they appear on a spirit-world where they grow and learn with spirit-parents much as they would have here on Earth. (All you who feel sorry for getting that abortion, your child is alive and is well aware of your choice. Nonetheless, I believe you’ll have a chance to apologize to your child. The question is, will you?)
This study-source goes into the importance of what can be learned as a parent. It promotes male-female relationships and suggests that all those who survive mortal death but are erred in their sex life, will be corrected in the first step of ascension. As well as all mental disharmony, etc.

The universe schools mentioned in earlier UBS posts- When we die, should we survive mortal death, we start our learning experience exactly where we left off down here. We wake up in a new body in a new environment and are given time to familiarize ourselves with the environment and our residence. Then we begin where we left off. This takes place on the “mansion” worlds.

According to the study-source, and I have to agree, these teachings of Truth have been taught to man many times over the centuries, been distorted, perverted, and watered-down; and now comprise our modern religions. I agree with this because of my study of 32+ faiths. Certain faiths were created by others with ill-intentions (such as the creation of Islam by the Vatican), branched off of other faiths (such as the Catholic and Anglo faiths off of Jesus’ ministry, Protestant faiths off of Catholicism, etc.). In my studies, there are found “religions if light” (Christianity, Judaism, Buddhism, Zoroastrianism, etc) which are distortians of Truth. Many of the “religions of light” are eerily similar in creation and prophecy. Right down to a saviour. This study-source is backing up what I have already concluded by the my study of multiple faiths. Keep the similarities, disgard the differences, and you find Truth. It is in my quest for Truth that I have found this study-source. If it proves to be true, I may have found a text to help illustrate what I have already concluded in my studies thus far. Needless to say, thus far, the study-source seems to compliment and further explain what is already in the Bible, what has been removed from the Bible by man, and corrects distortions (such as those made by Paul). Lets move on.

The study-source brings up an interesting concept. It says “humor is the divine antidote for exaltation of ego”. Very interesting concept to say the least. What do you feel about it?

Moving on…

Law is life itself and not the rules of its conduct. Evil is a transgression of law, not a violation of the rules of conduct pertaining to life, which is the law. Falsehood is not a matter of narration technique but something premeditated as a perversion of truth. The creation of new pictures out of old facts, the restatement of parental life in the lives of offspring –these are the artistic triumphs of truth. The shadow of a hair’s turning, premeditated for an untrue purpose, the slightest twisting or perversion of that which is principle –these constitute falseness. But the fetish of factualized truth, fossilized truth, the iron band of so-called unchanging truth, holds one blindly in a closed circle of cold fact. One can be technically right as to fact and everlastingly wrong in the truth.

When you feel important, you lose energy to the wear and tear of ego dignity so that there is little energy left to do the work. Self-importance, not work-importance, exhausts immature people; it is the self element that exhausts, not the effort to achieve. You can do important work if you do not become self-important; you can do several things as easily as one if you leave yourself out. Variety is restful; monotony is what wears and exhausts. Day after day is alike –just life or the alternative of death.

According to the study-source, wisdom is learned from tribulation. Greatness lies not so much in possessing strength as in making a wise and divine use of such strength.

When a new planet is created and ready to be inhabited, a Planetary Prince and his council of twelve associates are assigned. In our universe they are under Gabriel’s supervision, who is under Michael’s. This Planetary Prince is the one who first brings divinity to the newly inhabited world.
The farther away from the center of creation, the more likelihood of a possible rebellion, such as that that our universe has experienced.
The Planetary Princes are assigned teams of volunteers which visit the planet, mate among themselves and are permitted to mate among the races on the planet, though it is suggested this is rare. Two possible outcomes happen from this mating. This mating produces offspring that is tied to the Planetary Prince and have rulership over the races of the planet. One possible outcome is Adam and Eve. The planetary staff create schools where they teach the races of the planet about culture and train them, and send them forth to teach these ways of life to the rest of their respective races. These schools and headquarters of the staff of the Planetary Prince are constructed in settlements in which are constructed using advanced materials and technology. This is in contrast of the Adamic regime which uses a “garden headquarters” at the second dispensation. The tribes of men continue hunting and gathering, but students of the Planetary Prince were agriculturists and horticulturists. They were also taught in five different areas of life and social development, similar to what our academic system is today.
The Planetary Prince is not visible to man, it is a test of faith to follow what the staff instructs. Soon a rivalry of the races ensues to get into the additional and higher schools. On Earth this development was well under way until Earths Planetary Prince adhered to the Lucifer Rebellion. Our Planetary Prince, in adherence to the Lucifer rebellion, perverted the teachings in these schools. Some of the staff remained loyal to the Son. This loyalty was encouraged by the Melchizedeks. It is thanks to these loyalists, and the later coming of the Melchizedeks in the flesh, that kept spiritual truth alive on Earth.

Under the rule of a Planetary Prince we go through seven epochs:
1. The nutrition epoch. The prehuman creatures and the dawn races of primitive man are chiefly concerned with food problems. These evolving beings spend their waking hours either in seeking food or in fighting, offensively or defensively. The food quest is paramount in the minds of these early ancestors of subsequent civilization.
2. The security age. Just as soon as the primitive hunter can spare any time from the search for food, he turns this leisure to augmenting his security. More and more attention is devoted to the technique of war. Homes are fortified, and the clans are solidified by mutual fear and by the inculcation of hate for foreign groups. Self-preservation is a pursuit which always follows self-maintenance.
3. The material-comfort era. After food problems have been partially solved and some degree of security has been attained, the additional leisure is utilized to promote personal comfort. Luxury vies with necessity in occupying the center of the stage of human activities. Such an age is all too often characterized by tyranny, intolerance, gluttony, and drunkenness. The weaker elements of the races incline towards excesses and brutality. Gradually these pleasure-seeking weaklings are subjugated by the more strong and truth-loving elements of the advancing civilization.
4. The quest for knowledge and wisdom. Food, security, pleasure, and leisure provide the foundation for the development of culture and the spread of knowledge. The effort to execute knowledge results in wisdom, and when a culture has learned how to profit and improve by experience, civilization has really arrived. Food, security, and material comfort still dominate society, but many forward-looking individuals are hungering for knowledge and thirsting for wisdom. Every child is provided an opportunity to learn by doing; education is the watchword of these ages.
5. The epoch of philosophy and brotherhood. When mortals learn to think and begin to profit by experience, they become philosophical —they start out to reason within themselves and to exercise discriminative judgment. The society of this age becomes ethical, and the mortals of such an era are truly becoming moral beings. Wise moral beings are capable of establishing human brotherhood on such a progressing world. Ethical and moral beings can learn how to live in accordance with the golden rule.
6. The age of spiritual striving. When evolving mortals have passed through the physical, intellectual, and social stages of development, sooner or later they attain those levels of personal insight which impel them to seek for spiritual satisfactions and cosmic understandings. Religion is completing the ascent from the emotional domains of fear and superstition to the high levels of cosmic wisdom and personal spiritual experience. Education aspires to the attainment of meanings, and culture grasps at cosmic relationships and true values. Such evolving mortals are genuinely cultured, truly educated, and exquisitely God-knowing.
7. The era of light and life. This is the flowering of the successive ages of physical security, intellectual expansion, social culture, and spiritual achievement. These human accomplishments are now blended, associated, and co-ordinated in cosmic unity and unselfish service. Within the limitations of finite nature and material endowments there are no bounds set upon the possibilities of evolutionary attainment by the advancing generations who successively live upon these supernal and settled worlds of time and space.

This Lucifer Rebellion has been affecting us for more than 200,000 years. It takes age upon age to completely rid evil, sin and secession.

Due to the isolation of the rebellion, we are left with virtually no physical contact from God and the angelic beings. Even Jesus’ birth and ministry did little to rid of evil. However, it is this isolation that may also be a gift. We will, when we reach God, be assigned to tasks no other being can accomplish. We will be able to because we have faith without sight, perseverance when isolated, and triumph over insuperable difficulties even when alone.

The Sons and Daughters (Adams and Eves) that visit the inhabited worlds range in height from 8ft – 10ft. They glow with a violet hue. Other than the fact one is male and other female, they are equal in all aspects. Adam, Eve, and much of their offspring have defaulted due to the Lucifer rebellion. Had Adam and Eve not defaulted, they would still be with us today in the flesh. Their offspring, however, would not be. Each generation has a shorter life expectancy.

When an Adam and Eve make it to an inhabited world, they create a garden-home. Usually in a location chosen by the Planetary Prince. This garden-home is usually in a secluded, tropical area of the planet. They do not mate with the native races in the beginning. They first breed their own offspring to create a strong breed of their own. This race is known as the violet race. The eventual mixture of their race with the native races is to upstep the evolution of man.

The Planetary Prince is NOT the “Prince of Peace”.

Our Adam and Eve were tricked by the Planetary Prince into violation of their covenant of trusteeship. Though they were tricked, the Planetary Prince failed to recruit them into the Lucifer Rebellion.
The study-source suggests we have confusion of this event and of the nature of the Father because all the actions of his subordinates are related to him. It was not he, but the seraphic Voices of the Garden who spoke with Adam and Eve.
Though Adam and Eve defaulted but did not fully join the Lucifer Rebellion, many of their offspring did.

There are six races of mankind:
Primarily the red man is first to obtain human levels of evolution. But the other races appear not long after. The earlier races are superior to the later races. Thus the red man is far superior to the indigo – black – race. On worlds that have all six races, it is the first, third, and fifth that are superior – the red, yellow, and blue races. The secondary races are either nonexistant on certain worlds or have been exterminated on others. On Earth the only remnants of the superior blue race exists in the amalgamated “white races”. The orange and green have also been lost on Earth.
In early life it is the red, yellow, and blue that usually interbreed with each other; while the orange, green, and indigo interbreed with each other.
The more backward races are usually employed as laborers by the more progressive races. This is usually the origin of slavery. The red man usually employs that of the orange; sometimes to extermination. The yellow race enslaves the green; and the blue enslaves the indigo. Usually such enslavement ends upon the arrival of the Adamic – or violet- race. On most worlds, the six evolutionary races are destined to become amalgamated by the violet race. In worlds without rebellion, the Adamic people usually reach about one million in population. It is stated that the “sons of God” are upon the planet. The stronger of each race is then chosen to mate with the Adamic race. This is seen as a great honor on these worlds. Though, our world is one of the rebellion. This “choosing” didnt exactly happen as planned on our world. This is done to create a “super-race” of man, biologically upstepped by the superior Adam and Eve. However, the study-source suggests that this is not what happened on our planet and suggests it is unwise for the superior races to mate with the inferior races. It suggests we must adapt to a more human solution to evolution since the Adamic default occurred on our planet.

Religion of primitive man is usually the seeking of divinty coupled with animalistic fear and tribal superstition. The study-source suggests that over time these fears and superstitions are lost as we draw closer to divinity; creating a religion of divinity-seeking without primitive superstitions and fears. However, on our planet they still exist; and therefore our modern religions do not match our societal and evolutionary accomplishments. This is due to the interruption of the Lucifer Rebellion.
Religion is a natural evolutionary progress. As man progresses, more of the spiritual truth is revealed to each epoch of man. Each epoch of man, with the newly revealed revelation, draws ever closer to truth. However, it is a long process and many tribes attach newly revealed revelations to already existing tribal and racial beliefs.

The study-source is suggestive that many worlds, during the aforementioned processes, go through racial purification. Something the study-source states our world has yet to take seriously; thus suggesting this is the reason why there are so many socially unfit people.

The post-Adamic age usually sees the completion of the removal of the unfit and the continual racial purification. The Adamic race does not amalgamate with the socially unfit of the evolutionary races. Our planet is currently witnessing the advancements of such an age, but we are behind the planetary schedule. By the end of an Adamic dispensation, it can truly be stated “God has made one blood of all the nations”. The color of such an amalgamated race is an olive color of the violet hue, the racial “white” of the spheres.

{Please keep in mind this is a brief summarization of the study-source. Im not attempting to re-write, therefore many details and in-depth information can only be achieved from your reading the study-source when i reveal it at the end of this study series}

There is a point where tribal and national fears, superstitions, and wars are no longer. A time where a planet recognizes a planetary brotherhood. For the most part, aside from minor disputes, war is no more. There is an age of peace and true religious brotherhood across the planet.

Normally, a new epoch or age is commenced by the arrival of an angelic or spirit-being. Sometimes in the flesh, but not always. In our terminology, we know such individuals as Prophets in some instances. In each new age new limits are reached. An eventual end comes to the the more scientific ages as worlds begin to live more naturally and have a spiritual attachment to the Divine and each other. As the ages progress, more and more in-depth spiritual knowledge and wisdom is revealed to the people.

On the occasion of the birth of the Son “the new and living way” is established. The Son is born with the purpose of spiritual upliftment. The Son is the Spirit of Truth in the flesh in which knowledge will set men free.
Due to the isolation of Earth with the Lucifer Rebellion, we slept until the millenial resurrection occurred. Since Pentecost, upon death, we immediately arrive on the other side.

According to the study-source, the arrival of the Prince of Peace (Christ) begins the end of war. Our planet, however, is largely out of step. Rather than grasping onto the truths given us, we perverted such truths. Though Christ did warn that this would happen when He was here.

The study-source gives a list and explanations of what we must do to get back in step with the order of things. Im going to leave this upto you to read yourself in the study-source, as to not put anything out of context.

The Lucifer Rebellion:
Lucifer was a high-being and was looked to for his brilliance. That is until he became overpowered by power of the self and rejected allegiance to the universe. He is one of 3 in his position to rebel against Christ. He is now considered fallen due to his self-contemplation. We have not heard much about Lucifer due to the fact his lutienant, Satan, was dispatched to our planet to advocate his cause. The “devil” is the deposed Planetary Prince, who allied with Lucifer.

Satan, Lucifer, and the Planetary Prince all worked to try and cause the miscarriage of Christ. Abaddon is the chief of the staff of the Planetary Prince; he is now chief executive of the Earth rebels. Beelzebub was the leader of the disloyal men of the Adamic race who allied with the Planetary Prince. The dragon is symbolic of all of these (Lucifer, Satan, Planetary Prince, Abaddon, Beelzebub).

Lucifer and Satan were both stationed in our universe for more than 500,000 years before the rebellion. Its believed Lucifer thought up the plans and was going to rebel regardless where he was assigned. He began to speak if the rebellion to Satan. After a few months of the constant thoughts, Satan was won to Lucifers side. He then became an earnest and bold advocate for “self-assertion and liberty”. Noone told Lucifer such ideas. Lucifer thought up the rebellion on his own. Throughout this period Lucifer became increasingly critical of the entire plan of universe administration but always professed wholehearted loyalty to the Supreme Rulers. His first outspoken disloyalty was manifested on the occasion of a visit of Gabriel just a few days before the open proclamation of the Lucifer Declaration of Liberty.
Whatever these first beginnings were, they had their origin in Lucifer’s mind. There must have been a pride of self that nourished itself to the point of self-deception, so that Lucifer for a time really persuaded himself that his contemplation of rebellion was actually for the good of the system, if not of the universe. By the time his plans had developed to the point of disillusionment, no doubt he had gone too far for his original and mischief-making pride to permit him to stop. At some point in this experience he became insincere, and evil evolved into deliberate and willful sin. That this happened is proved by the subsequent conduct of this brilliant executive. He was long offered opportunity for repentance, but only some of his subordinates ever accepted the proffered mercy.

The Lucifer Manifesto contained the following:
1. The reality of the Universal Father. Lucifer charged that the Universal Father did not really exist, that physical gravity and space-energy were inherent in the universe, and that the Father was a myth invented by the Sons to enable them to maintain the rule of the universes in the Father’s name. He denied that personality was a gift of the Universal Father. He traded on reverence as ignorance. The charge was sweeping, terrible, and blasphemous.
2. The universe government of the Son. Lucifer contended that the local systems should be autonomous. He protested against the right of Christ, the Son, to assume sovereignty of the universe in the name of a hypothetical Father and require all personalities to acknowledge allegiance to this unseen Father. He asserted that the whole plan of worship was a clever scheme to aggrandize the Sons. He was willing to acknowledge Christ as his Creator-father but not as his God and rightful ruler. Most bitterly did he attack the right of the Elders —“foreign potentates” —to interfere in the affairs of the local systems and universes. These rulers he denounced as tyrants and usurpers. He exhorted his followers to believe that none of these rulers could do aught to interfere with the operation of complete home rule if men and angels only had the courage to assert themselves and boldly claim their rights. He contended that the executioners of the Elders could be debarred from functioning in the local systems if the native beings would only assert their independence. He maintained that immortality was inherent in the system personalities, that resurrection was natural and automatic, and that all beings would live eternally except for the arbitrary and unjust acts of the executioners of the Elders.
3. The attack upon the universal plan of ascendant mortal training. Lucifer maintained that far too much time and energy were expended upon the scheme of so thoroughly training ascending mortals in the principles of universe administration, principles which he alleged were unethical and unsound. He protested against the agelong program for preparing the mortals of space for some unknown destiny. He intimated that they had been debauched by overmuch discipline and prolonged training, and that they were in reality traitors to their mortal fellows since they were now co-operating with the scheme of enslaving all creation to the fictions of a mythical eternal destiny for ascending mortals. He advocated that ascenders should enjoy the liberty of individual self-determination. He challenged and condemned the entire plan of mortal ascension as sponsored by the Sons of God and supported by the Infinite Spirit.

Satan proclaimed that worship could be accorded the universal forces —physical, intellectual, and spiritual —but that allegiance could be acknowledged only to the actual and present ruler, Lucifer, the “friend of men and angels” and the “God of liberty.” Self-assertion was the battle cry of the Lucifer rebellion.

The Lucifer Rebellion was the most wide-spread and severe of the three rebellions. Of the inhabited worlds in our system, 37 have fallen to the rebellion. The isolated worlds will remain so until the annihilation of the archrebels (Lucifer, Satan, etc).

The Gods neither create evil nor permit sin and rebellion. Potential evil is time-existent in a universe embracing differential levels of perfection meanings and values. Sin is potential in all realms where imperfect beings are endowed with the ability to choose between good and evil. The very conflicting presence of truth and untruth, fact and falsehood, constitutes the potentiality of error. The deliberate choice of evil constitutes sin; the willful rejection of truth is error; the persistent pursuit of sin and error is iniquity.

Of all the perplexing problems growing out of the Lucifer rebellion, none has occasioned more difficulty than the failure of immature evolutionary mortals to distinguish between true and false liberty. True liberty is the quest of the ages and the reward of evolutionary progress. False liberty is the subtle deception of the error of time and the evil of space. Enduring liberty is predicated on the reality of justice —intelligence, maturity, fraternity, and equity. True liberty is the associate of genuine self-respect; false liberty is the consort of self-admiration. True liberty is the fruit of self-control; false liberty, the assumption of self-assertion. Self-control leads to altruistic service; self-admiration tends towards the exploitation of others for the selfish aggrandizement of such a mistaken individual as is willing to sacrifice righteous attainment for the sake of possessing unjust power over his fellow beings. There is no error greater than that species of self-deception which leads intelligent beings to crave the exercise of power over other beings for the purpose of depriving these persons of their natural liberties. The golden rule of human fairness cries out against all such fraud, unfairness, selfishness, and unrighteousness. Only true and genuine liberty is compatible with the reign of love and the ministry of mercy. No being, in the exercise of his supposed personal liberty, has a right to deprive any other being of those privileges of existence conferred by the Creators and duly respected by all their loyal associates, subordinates, and subjects. Man may have to contend for his material liberties with tyrants and oppressors on a world of sin and iniquity or during the early times of a primitive evolving world, but not so on the spirit worlds. War is the heritage of early evolutionary man, but on worlds of normal advancing civilization physical combat as a technique of adjusting racial misunderstandings has long since fallen into disrepute. No being in all the universe has the rightful liberty to deprive any other being of true liberty, the right to love and be loved, the privilege of worshiping God and of serving his fellows.

Mankind is always bothered with the unthinking question as to why the all-wise Creators permit evil and sin. They fail to comprehend that both are inevitable if the creature is to be truly free. The free will of evolving man or exquisite angel is not a mere philosophic concept, a symbolic ideal. Man’s ability to choose good or evil is a universe reality.

If an affectionate father of a large family chooses to show mercy to one of his children guilty of grievous wrongdoing, it may well be that the extension of mercy to this misbehaving child will work a temporary hardship upon all the other and well-behaved children. Such eventualities are inevitable; such a risk is inseparable from the reality situation of having a loving parent and of being a member of a family group. Each member of a family profits by the righteous conduct of every other member; likewise must each member suffer the immediate time-consequences of the misconduct of every other member. Families, groups, nations, races, worlds, systems, constellations, and universes are relationships of association which possess individuality; and therefore does every member of any such group, large or small, reap the benefits and suffer the consequences of the rightdoing and the wrongdoing of all other members of the group concerned. But one thing should be made clear: If you are made to suffer the evil consequences of the sin of some member of your family, some fellow citizen or fellow mortal, even rebellion in the system or elsewhere —no matter what you may have to endure because of the wrongdoing of your associates, fellows, or superiors —you may rest secure in the eternal assurance that such tribulations are transient afflictions. None of these fraternal consequences of misbehavior in the group can ever jeopardize your eternal prospects or in the least degree deprive you of your divine right of God attainment. And there is compensation for these trials, delays, and disappointments which invariably accompany the sin of rebellion.

Thats the end of this section of the book, and therefore this study-post. Now I begin on the next section of the study-source. Leave your comments/thoughts/questions below and I will see you all again next week in [UBS #4]

Earlier Study-Posts:
Introduction To “UBS” Study

Where Is God [UBS #1]

Man And Angels [UBS #2]

Where Is God? [UBS #1]

As stated in Introduction To “UBS” Study the following is: My opinions posted on this part of the study may or may not be my final feeling on the matter. I’ll be writing (or recording video) as I go, so it’s inevitable that some concepts may not have long enough to settle in my mind so a final thought or feeling can be reached. Some new and non-institutional concepts are going to be introduced, compared to the Bible, looked at with logic, and commented on. Whether or not you agree with these concepts are completely irrelevant. The purpose of this study is not whether you or I agree with the said study or with each other, but to help bring us closer to each other as brethren and ultimately closer to God. Your participation in this study is welcome and will be greatly appreciated.

Everyone in the Christian world agrees God is our father. God is triune. There consists God the Father, God the Son (Jesus Christ), and God the Spirit (Holy Spirit). All Christians also agree that God created all that is. There are trivial differences in denominations of translation/version of the Bible that should be used. As you all know, I prefer the King James Version. But many questions arise. Who is God? Where is God? Where do we go when we die? Is there life after death? And so on. In this part of the study Im going to mention some concepts and ideas offered in the study source.

I ask that you please read on with an open-mind. My personal bias got in my way of what exactly the study source was suggesting. It took me awhile thinking it over and comparing it to the Bible before I feel I finally came to understand what is being suggested. Some of the concepts are admittedly hard to swallow but equally-so makes sense. There’s certain answers that are relatively hard to explain. Though I came to some certain conclusions of my own using just the Bible before reading this study-source, this study-source concludes the same answers in a slightly different fashion.

To better understand what the study-source is suggesting, not only do we need to put our personal bias to the side, we also need to realize that there are many books removed from the Bible that very well contain these very answers the study-source introduces and attempts to explain. For verification of the fact books have been removed from the Bible, all you need is to read the Bible. In numerous locations to Old Testament prophets as well as Jesus Himself and the Apostles make reference to books that are seemingly non-existant. It’s not that these books don’t exist but that they have been removed by man centuries ago in an attempt to use faith and religion for their own power-hungry and greedy purposes.

To answer where God is, the study-source goes into great detail. At first it is hard to grasp. In the Bible we are told He is in the heavens. We have wrongly looked at this as we are the center and the Heavens are our skies or just outside the reaches of our planet.

Consider the concept that there is a center to Creation. In the center of this creation is the residence of God. Where God physically and spiritually resides as a being. On His own planet in His own area of creation in which all of creation rotates around as Earth rotates around the Sun. This planet created by God for God. From this planet He is able to orchestrate all missions of creation and watch over all of creation.
Now, this isn’t to say He is not within us. He most certainly is. In each and everyone of is a piece of God. It is this piece of God Himself that enables us to seek Him, feel Him, and know Him. It is this piece of God within us that God is able to see and hear and feel all that we do. When we suffer, God is suffering as well through us. He knows when we are suffering. It is through this piece of God in us that we are able to communicate with God and God with us.

Not to different from the Bible.

To answer who is God is tough. God is our father through the Father. God is our brother through the Son. God is therefore our father and brother at the same time. God the Father first created Himself by an act of free-will. The Father than created the Son in like manner. The Son and the Father than created the Spirit. So the Father is the father of the Son and Spirit. The Son is then the brother but also the mother of the Spirit. That is not to say the Son is female. It is being said the Son is the mother to the Spirit in the understanding we have of how children are born. But whereas the Father is both physical and spiritual, the Son is only spiritual.
In otherwords, God the Father created Himself out of light-energy and physical matter. He than made the Son of light-energy. The Father and Son than made the Spirit of light-energy; but the Spirit also has the ability to experience physical. Not in and of Himself but in Gods children. Through us the Spirit experiences physical.
Each individual part of God can act independantly of each other or co-operatively. Nonetheless, any and all actions persued by any or all combinations of the parts of God relate to Gods plan. No part of God can independantly alter or create a new plan of the Father except the Father.
God is and has the utmost unconditional Love for all of His creation. And is extremely merciful. He is only seen as anything else out of sheer ignorance. Humans seem to have a problem understanding and comprehending love and any acts done through love.

Not to different from the Bible, yet more defined.

Is there life after death? Where do we go when we die?
These must be two of the most common, yet seemingly hardest, questions ever asked. There really isn’t an easy answer. To begin to fathom the concept portrayed in the study-source you must believe that there is a potential of other worlds and beings, other than angels and demons, that may very-well exist as part of Gods creation.

According to the study-source not everyone survives physical death. In order to survive physical-death you must live as God-like as possible. You must yearn to be evermore God-like and closer to God.
If you do not you are judged after physical-death by the Gods tribunals and finally God Himself. If found guilty, you simply cease to exist.
If you do, upon physical-death you ascend to a higher existance until you finally reach God. Before reaching God you will be rendered unconcious and when you awaken you will be in Gods presence.

There are many orders of beings, physical and spiritual, at different levels of existance with different purposes. Our purpose as physical beings to concentrate on God. To strive to be like God and do Gods will. There are different orders of beings that are sent to us, in different ways, to help us along in our journey. Being here on Earth is only the beginning of that journey.

This was similar to the Bible but explained. It can be a hard concept to grasp but why would you not consider it when there are countless Earth-like planets out there recently discovered? Why would God only put life on Earth when He created so much more? Did it not occur to you that our creation story is only that of Earth, and similar creations could have happened on other worlds? Does it not also make sense that there would also be a creation before creation, a genesis to Genesis?

I understand these concepts may be hard to grasp. The study-source suggests this is because (a) we are physical beings and therefore can only understand concepts of the physical (b) we are a young civilization, a relatively young creation. Similar to that of a toddler in relation to our understanding. In otherwords, because of how young we are, as a whole, theyre exist concepts and realities that we simply cannot yet comprehend and (c) the Lucifer Rebellion (which I cannot comment on because that is covered further down in the study-source. When I get to it, I will state what it says. What it does say is the Lucifer Rebellion was more or less based on our planet and disrupted Gods creation). As hard as these concepts may be to grasp we must keep an open-mind so we may determine what Truth is.

Study-source suggests that not only is there are orders of higher and lower beings, it also suggests that there are planets on which these beings reside. God has 7 superuniverses which contain the universes. Our universe is said to be at the edge of created creation, therefore being the youngest of creation. Our universe contains 619 inhabited planets. We were 606th to be inhabited suggesting there are 605 more advanced civilizations than ours, and 13 less adanvced. Each universe can hold as many as 1,000 inhabited planets, suggesting that our universe may some day have an additional 381 civilizations younger than our own. There are also new universes being created just outside the reaches of ours. Once complete, no longer puts us at the edge of creation.

In the center of these superuniverses is master universe. It is the central universe in which God resides. God, the Son, and Spirit reside on a planet in the center of this central universe of universes where they govern over all that is. Everything we know that is and everything we have yet to discover.
In this central universe are also planets in which each order of higher beings reside. Those beings that work for God. At the same time God is there He is also here. He is everywhere at the same time.
He is also in the past, present, and future all at the same time. God and these higher beings do not act in time and space. Some beings act in space but not time. Some in time but not space. Some in neither space nor time. This is what makes it possible for them to travel so far almost instantly. It is also why we cannot always see them, though we may feel their presence. They exist on different realms of existance than we do, which unfortunately, only few humans seem to be able to comprehend.

Now many will ask, if God exists in all space and all time at the same time, then why does evil occur? The answer is both simple yet complicated. Evil exists because of the dual fact that what we as humans percieve as evil isnt necessarily evil to God and all of creation; and the Lucifer Rebellion (which will be covered in a later study paper).
There exists a natural-order of preservation. Certain acts must happen for the survival of creation. Everything we experience, so does God through us. God does not wish harm for any of us. He wishes for each of us to fully know and understand Him and to reach Him. God has mansions for each of us for whenever it is we may finally reside there.

Nonetheless, certain things must happen for the survival. Consider it as a single human family for instance. Everything is going great. Your father continues to purchase more land, more material objects for himself and the family. Then things get a bit rough. To sustain the family, your father begins selling what he has for the survival of the family. You may have to go without some material objects or even lose some land. Cut back on vacations and expensive endeavors. But by your fathers doing this, you remain sheltered and fed. He does whats necessary out of love of your family to get through the rough time.
With God it is the same concept. Things happen that are necessary for the survival of the whole. Everything in creation is connected, whether physically, spiritually, or mindal. And therefore everything that happens in one area of creation affects all of creation. Many of these actions for the survival of the whole are wrongfully called evil by humans. It is not evil, but necessary for the benefit of the whole.

Then there is the Lucifer Rebellion which I cannot speak on as of yet since I haven’t yet reached that area of the study-source. The Lucifer Rebellion will be spoken of in a future study post after I have the chance to read about it in the study-source.

With all of the technological advancements being made, we will soon be able to increasingly see more planets, and even past the borders of our universe with our telescopes. We may even be able to travel at the speed of light and visit other planets in other solar systems, galaxies, and possibly even other universes. However, we will only be able to see and communicate with other physical beings. Some planets may appear as though they are not inhabited due to the fact that spiritual beings may reside on such planets and will not be able to be seen by the human eyes nor heard by the human ears. Nonetheless, these planets are still inhabited. Spiritual beings do reside on actual physical planets.
Seeking Gods planet is futile. Seeking His central universe in which Paradise resides is futile. It is futile because there are dark-matter objects that neither absorb light nor reflect light surrounding Gods central universe, therefore making it virtually invisible to the human eye.

Gods central universe has no established government. All beings who reside there have made it past the scrutiny of all universal tribunals and have achieved perfection, government in the central universe is not necessary. Only administration.
Our life on Earth, and all life on other planets, is a learning experience. The planets serve more or less as schools of the Father. As we advance in our education, spiritual evolution, and ultimate ascension, we draw ever-closer to Gods central universe and ultimately Gods planet.

Much as we do, the beings that reside in the central-universe worship God. Though they are sent to help us and other beings, they too live lives seperate of their mission much as we do. Just as we go to work, so do they. Just as we vacation, so do they.
These beings are responsible for teaching and ministering to us to aid us in our spiritual evolution. As we go, we ultimately reach perfection. Our time on Earth is a test.

Only God the Father knows exactly how many inhabitable or inhabited planets there are. He calls them each by name and number. Outside His central-universe are 7 superuniverses which contain local universes. Our local universe is in the seventh superuniverse. There are approximately 1,000 inhabited or inhabitable planets in each local-universe. Each planet is presided over, or governed, by a Planetary Prince. Aprroximately 100,000 of these planets make up a Constellation which is governed by Most Highs and a Faithful of Days (an ambassador of the God Trinity). Each local universe consists of 100 Constellations, or approximately 10,000,000 (10 Million) inhabitable planets. Each local-universe is governed over by a Creator Son and Union of Days (representative of the God Trinity). Each Minor Sector of a superuniverse is comprised of 100 local universes, or approximately 1,000,000,000 (1 Billion) inhabitable planets. These Minor Sectors are governed over by Recents of Days, or Supreme Trinities. The Major Sectors are comprised of 100 Minor Sectors, or approximately 100,000,000,000 (100 Billion) inhabitable planets. Each Major Sector is governed over by 3 Perfections of Days, Supreme Trinities. The superuniverse is comprised of 10 Major Sectors, or approximately 1,000,000,000,000 (1 Trillion) inhabitable planets. The superuniverses are governed over by three Ancients of Days. The Grand Universe consists of the 7 superuniverses, consisting of approximately 7,000,000,000,000 (7 Trillion) inhabitable planets. And 1,000,000,000 (1 Billion) inhabited spheres (planets) of the central-universe. The 7 superuniverses are administered over by the Seven Master Spirits. The central-universe spheres governed over by the Eternals of Days. This is not suggesting God Himself isnt governing over us. God is in us and in each of the beings sent to govern over us, the beings sent to teach us, and all other beings. God is omnipresent.
There are 7 superuniverses, approximately 70 Major Sectors, approximately 7,000 (7 thousand) Minor Sectors, approximately 700,000 (700 thousand) Local Universes, approximately 70,000,000 (70 Million) Local Constellations, approximately 7,000,000,000 (7 Billion) Local Systems, approximately 7,000,000,000,000 (7 Trillion) inhabitable planets.
The Milky Way of our universe is central part of the superuniverse. Roughly 8 sectors of the superuniverse have been identified by Earth astronomers. Our sector is located in a dense star cloud called Sagittarius.
Sun-forming nebulae give birth to as many as 100 Million suns. There are an endless amount of new suns, planets, and local-universes being created. There are 10 different categories of planets and planet creation. Much of this information is scientific in nature in the study-source. At the end of the study when the study-source is revealed, you may pickup your own copy of the study-source or download a free version from one of the links that will be provided to read about this and everything else mentioned here in-depth.
Three planets within our solar-system, including Earth, are capable of holding life.

Some planets are built for a purpose, as opposed to being created. In each local-universe are planets built for the purpose of teaching ascending beings. As we ascend towards God, we go from being physical beings to spiritual beings. Upon leaving Earth, we take residence in a mansion on one of these university-type planets. What is commonly referred to as heaven here on Earth. In these universities we continue our education of a higher understanding about God, the universes, and our new bodies and associated abilities. Upon graduating from the final class, we finally reach Gods planet and meet God face to face. Based on our abilities and training recieved, is the job God gives us. Despite how many inhabited planets may exist, we are administered and loved as if our planet was the only one.

There is a rather large and unique universal government of God by God overseen by different orders of beings. At this time it is so vast of information it would be near impossible for me to summarize it all in this post without copying word for word from the study-source. You will be able to read about Gods government in the study-source at the end of the study unless Im able to explain Gods universal government in summary in a future study-post.
What can be said is this government has nothing to do with man-made governments made by the wealthy, greedy, power-hungry, godless elite of our planet. A true government is that which is made according to Gods plan, not mans. Many Bible-readers misunderstand the concept of government, particularly Romans 13 from the Bible. The section of the study-source on government explains what has been misunderstood and why.

That’s it for this week. UBS #2 coming next week.

Introduction To “UBS” Study

Introduction To “UBS” Study

UBS is the abbreviation for said study. At the end of said study, I will reveal the name in full of the source.

As a proper divine, I would not be doing my job properly if I don’t put my personal bias aside and look at all scriptures and doctrines with an open-mind to get to Spiritual Truth, and teach that Spiritual Truth so we all may grow closer to God.
Now, before you brush me off for the fact Im calling myself a “divine”, lets first understand I have my doctorate in Divinity (therefore I am a Doctor of Divinity in Western understanding). Lets also look at the definition of the word “divine”-

Divine:
Function: transitive verb
1 : to discover by intuition or insight : infer
2 : to discover or locate (as water or minerals underground) usually by means of a divining rod
intransitive verb
1 : to practice divination : prophesy
2 : to perceive intuitively

Function: adjective
Inflected Form(s): di·vin·er; di·vin·est
Etymology: Middle English divin, from Anglo-French, from Latin divinus, from divus god — more at deity
Date: 14th century
1 a : of, relating to, or proceeding directly from God or a god b : being a deity c : directed to a deity
2 a : supremely good : superb b : heavenly, godlike

Function: noun
Etymology: Middle English, from Medieval Latin divinus, from Latin, soothsayer, from divinus, adjective
Date: 14th century
1 : clergyman
2 : theologian

I am not releasing the name of the source of this study to help avoid any personal bias and false accusations of said study source. At the end of the study; after you have read what the study suggests, read my opinions, formulated your own opinions, and determined whether or not the study helped you in your walk with God; I will release the name of said study and links to it so you may obtain said source yourself. If any of you know of said source as the study commences, please keep it to yourself. Do not post the name of said source until the end of the study.

I ask that you all take this journey with me. Take a look at the suggested concepts and ideas, and leave your opinions in the comment section of each post of the study.

I feel that, from what I have accomplished thus far in said study, said source is helping my personal understanding of the Bible, God, and all that is. I feel it may help you as well. My opinions posted in each part of said study may or may not be my final feeling on the matter. I’ll be writing (or recording video) as I go, so it’s inevitable that some concepts may not have long enough to settle in my mind so a final thought or feeling can be reached. All of your thoughts and opinions are welcome. Part of the reason of taking this study with you is so that we may learn together, teach each other. If any of you come to an understanding I am missing, I would like for you to help me see it.

Each post on this study will be around the weekend. Each post will contain the tag [UBS #]; UBS being the abbreviation of the study and # being the number of the post, as to keep the posts in order and organized.

Some new and non-institutional concepts are going to be introduced, compared to the Bible, looked at with logic, and commented on. Whether or not you agree with these concepts are completely irrelevant. The purpose of this study is not whether you or I agree with the said study or with each other, but to help bring us closer to each other as brethren and ultimately closer to God. Your participation in this study is welcome and will be greatly appreciated.

First UBS post coming soon.

Truth About The Truth

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Time To Stand

I have been preaching for over 3yrs. Almost 2yrs with Spiritual Messiah Ministries. As my studies have led me into ministerialhood, I have been trying to warn everyone of the coming times. I have been matching current events, history and Bible prophecy to show everyone where we are and where we are heading. I was doing so in the hopes to avoid disaster.

I now realize disaster must happen. It was written. All of Gods Word must be fulfilled. With that in mind, it brings me to my point.

This past week many have been talking about the outcome of the national and local elections. Many from both the liberal as well as the conservative sides have voiced their opinions.

It didn’t take too long for the liberals and the liberal elite to hunker down and intensify the attacks on traditional America and the Constitution. Many Conservatives even threw in the towel. Signs of quitting all over Facebook and Twitter.
Though many conservatives, myself included, came out immediately following the election trying to keep everyones spirits high. All week long local known and nationally known conservatives have been issuing messages of reassurance. Conservatives have called for a re-grouping, re-planning, and get back out in the battlefield.

Matt Staver even stated where we are heading, and have been for the past four years. He stated that it’s only going to get worse and accelerated these next four years.

Attacks on white people is has been going under-reported, as well as the attacks on Christians. (Email me for links if you’re unaware of the incidents)

With all that is going on I fight depression often. This is not the America my great-grandparents came to. This isn’t even the America I was born into. Now, I realize America is holding on. But these next four years will either be the death of America or a powerful rebirth. The choice is ours. If it is to be a rebirth of a freedom-loving, God-fearing people we must NOT give up in our fight to preserve our freedoms. As Christians we must not give up preaching the Gospel.

We will be persecuted. We will be thrown in jail. The day is coming soon when Christian Americans will be killed for their faith. It is the torches of these martyrs and future martyrs we are to catch and keep it lit. Keep the message spreading until the day comes we must allow another to catch it from our hands. But we must fear not. Lets see what Jesus has to say:

Matthew 5:11-12 KJV
Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

John 16:33 KJV
These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

So you see, as faithful Christians life will not be easy for us. We are facing an uphill battle. But we must march on. We must not let rhetoric from the liberals or in-name-only Christians get us down or force us to give in to their diatribe.

It needs to be understood that all that is happening must happen. But at the same time we all must understand we have a part to play. It is the job of Christian leaders to lead people to Christ, protect their communities, etc; of Christian lawyers to defend Christian values and morals in the courts; of Christian artists to defend Christianity in literature, movies/television, music, etc.; and so on. Regardless of who you are, you have an important role to play in the defense and furtherance of Christendom. What role has God given you?

These next four years are going to be trying. There will be many a time when we will want to give up and give in. In these times we must remember God is with us. We must remain faithful, no matter how bad the times get.

Joshua 1:9 KJV
Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest.

It will be due to our refusal to give up that America and the world will come to Christ. As martyrs are made, martyrs must rise. We must not give up our faith. To give up our faith and give in to society is to give up your seat alongside Christ. Is it really worth it to give up your eternal life to save your flesh?

Don’t Give Up The Fight

We have not lost the war yet…

If Video Player Does Not Show Or Video Does Not Play Click Here

Christendom: Time To Unite

When someone states they are a Christian I believe they are a member of Christendom. As Christians we must look after each other, defend each other, and defend our Lord and Saviour Jesus Christ. But unfortunately there are many faiths out there that call themselves Christian religions. And the followers of these religions call themselves Christians.

These religions are false religions as Christianity is not a religion but a relationship with Jesus Christ. These alleged Christians follow false theology that was invented by perverting Scripture to say and mean something that God did not say. They have even gone to the extent of printing numerous “Bibles” with altered text, omitted verses, and added in verses. These changes in effect change the entire meaning of Gods Word, and some even take the deity out of Christ.

This is disturbing on more than one level. A message other than Gods is being taught and a Jesus other than that of the Bible has been created. These false preachers and doctrines have successfully infiltrated the Christian church and have led millions astray.

It has gotten to the point that an American “Christian” commented to a Russian that “maybe Russia deserves to be taken over by the Muslims….so you can learn you’re lesson…” pertaining to an event that took place over 60-70 years ago under a socialist type government. In so doing individuals such as this gives the impression not only that Americans are completely blind arrogant idiots, but also that American Christians won’t stand by our Christian brethren in other nations. The Russian took it exactly as that and the conversation quickly escalated into an argument

First it must be understood that in socialist governments the government is the religion, the dictator its god. Even if Christian churches are allowed; they are closely watched, must preach what the government authorizes, and is more or less used by the government to control the people. You will not find True Christianity within government sanctioned churches. Secondly the world must realize not all American Christians follow watered-down heresy-filled Christian churches. There are many Christians in America that are fully awake, aware, and true to Christ. We will and do stand by and support all of our Christian brethren around the world.

To Christians abroad:
Please don’t assume Christians of America are all heretics and sheeple. The heretics may outnumber us and have a louder voice than us, but there are True Christians here in America. On behalf of all the True Christians in America I would like to inform you that we are awake and aware. Our problems here may not yet be as severe as in your nations, but we are aware of whats going on and support you in taking back your nations from the enemy. Those of you sending warnings to America, those warnings are being heard loud and clear. And we thankyou for sending them. Unfortunately trying to spread the warning and getting others to realize the seriousness of the threat is harder than it may seem. We are doing what we can to save America and extend our support to you. I do apologize if our support is be drowned out and silenced by the arrogant heretics who allege themselves to be members of our Christian family. The muffled voice in the background is us trying to show you our thanks for the warnings and show of support.

To Christians in America:
As persecution continues to grow within our nation, we must keep vigilant and do all we can to thwart it. We must heed the warnings coming from across the pond and to the north of us. Everything they are telling us is happening there will come here if we don’t stop it now in its tracks. Many heretics alleging themselves to be Christian are allying themselves with the enemy against our Christian brethren. We must find these heretics and show them the err of their ways and bring them back to Christ. If they refuse, it must be made clear their form of Christianity is not Truth, is not the Word of God; both to them and the world. We must stand up in defense of our Christian brethren in America and abroad. We must rise up and defend the Word of God to all those coming against us, both within and outside of Christianity. Our brethren abroad must see that they do have support here in America. We must support them just as they are to support us. Us Christians are a family. No matter where we are in the world we are all of the same nation, that nation being Christendom.

It is vital that all of Christendom stands up and unites as one. Our enemy is powerful. Our enemy has breached our walls and infiltrated the very fabric of Christendom. If Christendom falls so does freedom, for freedom is found in the Cross. We must not let the enemy make us or our brethren feel as though we are isolated with no support. As powerful as the enemy is, we can defeat them. We have God on our side. But we must unite. No matter what nation you are from or how little influence you have; it is your responsibility as a citizen of Christendom to support all your brethren, local and abroad.

Lets not let the heretics completely take over Christendom. Lets not let the heretics cause our demise and push us into the history books. It is time for all of Christendom across the globe to unite.

God Bless.

Do Not Give Up

To all my American, Christian, Constitution abiding, God fearing, Patriots out there. Im noticing a trend in the fight to save America. This message is for you.

[spreaker episode_id=1544847 type=standard width=100% color=f5f5f5 autoplay=false]
http://www.spreaker.com/user/revdrred/dont_give_up

If the player does not work Click Here

Please take what I say into consideration and pass this link along.

STOP the anti-Christian bigotry

I have sent a letter to Fox, and urge you all to do the same. This is what was sent:

September 4, 2012
Dear Fox Television,
Attention: Bill O’Reilly –

Stop Inviting Wayne Besen and Stop Helping Anti-Christian SPLC.

In light of last week’s attempted murder of employees at the Family Research Council (FRC), I, along with other private individuals and individuals of several pro-family organizations, hereby ask Fox News and Bill O’Reilly to discontinue guest appearances by homosexual agitator Wayne Besen on the O’Reilly Factor television show.

Besen has a long history of slandering conservative groups and the ex-gay community in language that foments hatred and undermines civil discourse.

Last week your News Channel reported that Tony Perkins, FRC’s president, blamed the Southern Poverty Law Center (SPLC) and its rhetoric of hateful lies against FRC for helping to create a climate that led to shooter Floyd Corkins’ actions, (attempting to kill conservative Christians at FRC for opposing ‘gay’ marriage).

The SPLC and Wayne Besen are united in demonizing conservative organizations and individuals. However, despite repeated complaints about Besen’s appearances, your Network Producers continue to feature Besen, a radical homosexual activist aligned with the SPLC, as a guest commentator on the O’Reilly Factor.

Again, I ask that FOX News would STOP inviting Wayne Besen on the Network and Stop Helping Anti-Christian SPLC.
Sincerely,
Rev. Red Conrad
PO Box 343
Crescent City, FL 32112

You can send a letter of your own by Clicking Here

Christians United For Christ

Christians United For Christ is a NEW organization, non-profit, that I am the co-founder of. We officially launched July 4, 2012. Our first mission for 2012 is ‘Put Christ BackIn CHRISTmas’. The attack on Christmas, and in turn Christianity has already began by the atheist group “Freedom From Religious Freedom”.

As we grow our organization we hope to be able to tackle a number of causes at any given time. We are looking for State, County, and City Chapter leaders. If you are interested please contact us via email at christiansunitedforchrist@yahoo.com or myself personally at reverenddrred@gmail.com

Official Twitter Account:
@CUForChrist

Official Facebook Page:
http://www.facebook.com/ChristiansUnitedForChrist

Memorial Day 2012

Dont Be Scared, We Are In End Times

Frustration (Are You Awake YET?)

Many like myself preaching Truth and giving warnings of whats coming are getting frustrated. What is it going to take to wake you up?

Radio Show

I setup a radio station on spreaker.com. Im still figuring on a time for my show. I only have 30min. available for each show. Email me show ideas and whether or not you wish to be a guest at reverenddrred@gmail.com

http://www.spreaker.com/user/revdrred

As You Are

People seem to forget what Jesus said, How Jesus was, or realize whats happening in todays society.

Persecution

Christian persecution is on the rise. Never before in my life have I seen so much of a blind culture. Not only do whites want to turn a blind-eye to the genocide of the white race, Christians in America are turning a blind eye to our persecution. Ive been making a career out of talking about our persecution, but it needs to be said and someone needs to talk about it. So many are fearful.

As I predicted in the past, Christianity is going to become illegal. We are watching it happen here in America. From what I can remember: there were backyard churches in NY and New Hampshire shutdown, there was a couple in California who were fined for holding a weekly Bible Study with 5 friends, a church was shutdown in Florida for being politically-incorrect, a man in New Hampshire was fined and dragged through court over a Cross on his property, laws are being made to stop highway memorial crosses, employers are asking employees to not show their crosses at work, the Ten Commandments have been removed from most court houses and federal buildings. Then we have all the talk that Facebook is blocking and deleting Christian groups, pages, and individuals while muslims run wild.

Now, many people on my ‘friends list’ reported being on lockdown. Ive watched countless groups be deleted. Ive watched countless people make new profiles. I was waiting for the day it would finally happen to me. The time has come. I was just blocked for 72hrs for posting a picture of a Celtic Cross. Facebooks explanation was that “some may find this image offensive”. The Celtic Cross has been a symbol of Christianity for more than 2,000yrs, the orb representing Jesus Christ. And it could be offensive according to Facebook.

There are Muslims on Facebook posting pictures of slaughtered Christians, openly calling for the extinction of Christians, posting pictures of burning Bibles and Crosses, and pictures of burning American flags and flags of other western nations. Facebook allows this but wont allow a depiction of a Cross?

Facebook, like so many other companies and organizations, are increasingly showing support for and bowing down to Muslims. Anyone who tries preaching the Truth is either called crazy, racist, amongst other things; ran-off, or killed. While all this is going on people gladly ignore it. Some out of ignorance and some out of fear.

Im tired this genocide. Im tired of watching people be afraid. Im not scared. I have already been called every name in the book and recieved countless death threats. I will not backdown. I will die standing by Jesus and defending your freedom. I will not sit back and watch. You want to know the truth? The Truth is going to get me killed, but atleast I would have died a righteous death. Truth is America is no longer land of the free, home of the brave. America is now land of the enslaved, home of the coward.

You may think this is all a conspiracy theory. I say to you look it up. Lookup any event i mentioned. Its all true. It is not a conspiracy when they really are trying to kill you.

Unless something is done now, America is lost forever. We all need to wake-up and and stand together. If we don’t the persecution will continue and get worse. Your children and generations to come will live as second-class citizens, if they’re allowed to live at all.

Right now the persecution is happening in baby steps. Its going in baby steps to keep from a nation-wide uprising. And its working beautifully. Everyone is saying “Its not my church, so who cares”, “its only a website, so what”, “well, its not my town”. We are all one people, one blood. We make up the Church. What affects one Christian affects all of us. Then theres also the slight fact that what Christians cant do, Muslims can. How bad do things need to get before you see whats happening? How bad do things have to get before you speak-up?

Now I leave you with a choice. Stand with me or against me. If you wish to stand against me, one day you’ll wish you hadn’t. If you choose to stand with me, all i ask is that you pass this article and attached video on to all your family and friends and ask that they do the same. The future rests in your hands. Choose wisely.

God Bless.

-Rev. Dr. Red

Truth Storm

Truth Storm is a new organization, beginning online. I am currently recruiting staff (moderators and admins) to help me keep the forum under control, post information, and grow membership. Considering the task is no easy one, only the serious minded need apply. The forums were just launched, so are still quite empty. In the beginning the position is more like a spare time kind of thing. But once membership reaches a certain number, you will have the ability to take it on as a paid, full-time position.
Here are the forums:
Let me know which version has a better look
Truth Storm (version that was embedded into SpiritualMessiahMinistries.com, but may not end up being the main forum.)
http://truth-storm.20753.n6.nabble.com

Truth Storm 2 (this version is not embeddable, but may windup becoming the main forum)
http://truthstorm.proboards.com

If you are interested in a position with Truth Storm, send me an email at reverenddrred@gmail.com

Thankyou and God Bless.

The Great Misunderstanding

Im getting tired of being misunderstood due to ignorance and being threatened for preaching Truth.

A RANT

a RANT

With everything that has been happening to America (and lets not give Obama all the credit. at the risk of sounding paranoid this has been pre-planned and underway for decades, if not centuries. Obama and whoever gets in in Nov (if it’s not Obama again) is simply finishing it off. The president elected in Nov is the Anti-Christ or at best the predecessor thereof) I will go down FIGHTING. I will NOT submit to Islam and their damn dhimmitude. People want to bash me for my language? God said not to use His name in vein. Gods name is not damn, shit, bullshit, crap, f***, etc. Therefore as long as i dont say “God damn” or “Jesus Christ (when i’m pissed off)” i’m not saying anything against the Word of God. and quite frankly i’m sick of this shit. I’m sick of putting on an act for the people because the mainstream world painted a picture of what the perfect pastor is to look and act like. I say screw mainstream society. I’m not mainstream, I don’t follow mainstream teachings and beliefs nor do i preach mainstream teachings and beliefs. I’m a new kind of pastor for a new world. No i’m not trying to change the Word of God, I’m trying to PRESERVE IT. No i’m not trying to become a legend or a hero, i’m standing with COURAGE with God in my corner (Joshua 1:9). No i’m not trying to make friends or enemies, for Christ Himself said people will HATE and DESPISE you and PERSECUTE you for His namesake. and boy oh boy am i being hated on. I guess that means i’m doing something right. Everyone is sitting here on FB or other internet forums moaning and whining and calling people to action and they do NOTHING!!!! and well, i’m sick of it. To DO NOTHING is akin to WELCOMING TYRANNY you FOOLS!!. People need to WAKE UP. and the really sad thing is, I have plenty of women standing behind me joining forces with me, WHERE IN THE HELL ARE THE MEN? are the WOMEN more COURAGEOUS and FAITHFUL and LOVING OF AMERICA AND THE AMERICAN WAY OF LIFE AND CHRISTIAN VALUES THIS COUNTRY WAS BUILT ON then the MEN of this country? No disrespect to all the women. IF we are going to TAKE AMERICA BACK it is beyond time to STOP the damn bitching on the internet and cowering on our couches and actually get UP and DO something. If people continue to lay and do NOTHING America will be lost to Islam. Christians and Jews will be EXTERMINATED from these lands. an all out race-war will ensue COMPLETELY ANNIHILATING the white races from America and eventually the globe. If we continue to do NOTHING you need not worry about your children and your childrens children growing up as Dhimmi’s (slaves to Muslims) because they won’t be alive. Your WELCOMING GLOBAL RACIAL GENOCIDE. I’m not expecting any of you to see what i’m saying or even believe it. I’m not even expecting anyone to join me. Just think about it. Think about the fact that if what i say is actually happening WHO ARE YOU GOING TO BLAME WHEN IT FINISHES AND YOU’VE DONE NOTHING!

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