Changes

==PAPER 160: RODAN OF ALEXANDRIA==

==PAPER 160: RODAN OF ALEXANDRIA==

160:0.1 On Sunday morning, September 18, [[Andrew, the Apostle|Andrew]] announced that no [[work]] would be [[planned]] for the coming week. All of the [[apostles]], except [[Nathaniel]] and [[Thomas, the Apostle|Thomas]], went [[home]] to [[visit]] their [[families]] or to [[sojourn]] with [[friends]]. This week [[Jesus]] enjoyed a period of almost complete [[rest]], but [[Nathaniel]] and [[Thomas, the Apostle|Thomas]] were very [[busy]] with their [[discussions]] with a certain [[Greek]] [[philosopher]] from [http://en.wikipedia.org/wiki/Alexandria Alexandria] named Rodan. This [[Greek]] had recently become a [[disciple]] of [[Jesus]] through the [[teaching]] of one of [[Abner]]'s [[associates]] who had conducted a [[mission]] at [http://en.wikipedia.org/wiki/Alexandria Alexandria]. Rodan was now [[earnestly]] [[engaged]] in the task of [[harmonizing]] his [[philosophy]] of life with [[Jesus]]' new religious [[teachings]], and he had come to [http://en.wikipedia.org/wiki/Magdala Magadan] hoping that [[the Master]] would talk these [[problems]] over with him. He also [[desired]] to secure a firsthand and [[authoritative]] version of the [[gospel]] from either [[Jesus]] or one of his [[apostles]]. Though [[the Master]] declined to enter into such a [[conference]] with Rodan, he did [[receive]] him [[graciously]] and [[immediately]] directed that [[Nathaniel]] and [[Thomas, the Apostle|Thomas]] should [[listen]] to all he had to say and tell him about the [[gospel]] in return.

160:0.1 On Sunday morning, September 18, [[Andrew, the Apostle|Andrew]] announced that no [[work]] would be [[planned]] for the coming week. All of the [[apostles]], except [[Nathaniel]] and [[Thomas, the Apostle|Thomas]], went [[home]] to [[visit]] their [[families]] or to [[sojourn]] with [[friends]]. This week [[Jesus]] enjoyed a period of almost complete [[rest]], but [[Nathaniel]] and [[Thomas, the Apostle|Thomas]] were very [[busy]] with their [[discussions]] with a certain [[Greek]] [[philosopher]] from [https://en.wikipedia.org/wiki/Alexandria Alexandria] named Rodan. This [[Greek]] had recently become a [[disciple]] of [[Jesus]] through the [[teaching]] of one of [[Abner]]'s [[associates]] who had conducted a [[mission]] at [https://en.wikipedia.org/wiki/Alexandria Alexandria]. Rodan was now [[earnestly]] [[engaged]] in the task of [[harmonizing]] his [[philosophy]] of life with [[Jesus]]' new religious [[teachings]], and he had come to [https://en.wikipedia.org/wiki/Magdala Magadan] hoping that [[the Master]] would talk these [[problems]] over with him. He also [[desired]] to secure a firsthand and [[authoritative]] version of the [[gospel]] from either [[Jesus]] or one of his [[apostles]]. Though [[the Master]] declined to enter into such a [[conference]] with Rodan, he did [[receive]] him [[graciously]] and [[immediately]] directed that [[Nathaniel]] and [[Thomas, the Apostle|Thomas]] should [[listen]] to all he had to say and tell him about the [[gospel]] in return.

==160:1. RODAN'S GREEK PHILOSOPHY==

==160:1. RODAN'S GREEK PHILOSOPHY==

160:1.1 Early Monday morning, Rodan began a [[series]] of ten addresses to [[Nathaniel]], [[Thomas, the Apostle|Thomas]], and a [[group]] of some two dozen [[believers]] who chanced to be at [http://en.wikipedia.org/wiki/Magdala Magadan]. These talks, condensed, combined, and restated in [[modern]] phraseology, present the following [[thoughts]] for [[consideration]]:

160:1.1 Early Monday morning, Rodan began a [[series]] of ten addresses to [[Nathaniel]], [[Thomas, the Apostle|Thomas]], and a [[group]] of some two dozen [[believers]] who chanced to be at [https://en.wikipedia.org/wiki/Magdala Magadan]. These talks, condensed, combined, and restated in [[modern]] phraseology, present the following [[thoughts]] for [[consideration]]:

160:1.2 [[Human]] life consists in [[three]] great drives—[[urges]], [[desires]], and [[lures]]. [[Strong]] [[character]], commanding [[personality]], is only acquired by [[converting]] the [[natural]] urge of life into the [[social]] [[art of living]], by [[transforming]] present [[desires]] into those higher [[longings]] which are capable of lasting [[attainment]], while the commonplace lure of [[existence]] must be [[transferred]] from one's [[conventional]] and [[established]] [[ideas]] to the higher realms of unexplored [[ideas]] and undiscovered [[ideals]].

160:1.2 [[Human]] life consists in [[three]] great drives—[[urges]], [[desires]], and [[lures]]. [[Strong]] [[character]], commanding [[personality]], is only acquired by [[converting]] the [[natural]] urge of life into the [[social]] [[art of living]], by [[transforming]] present [[desires]] into those higher [[longings]] which are capable of lasting [[attainment]], while the commonplace lure of [[existence]] must be [[transferred]] from one's [[conventional]] and [[established]] [[ideas]] to the higher realms of unexplored [[ideas]] and undiscovered [[ideals]].

160:1.10 But the greatest of all [[methods]] of [[problem]] solving I have learned from [[Jesus]], your Master. I refer to that which he so [[consistently]] [[practices]], and which he has so [[faithfully]] taught you, the [[Solitude|isolation]] of [[worship]]ful [[meditation]]. In this [[habit]] of Jesus' going off so frequently by himself to [[commune]] with [[the Father]] in heaven is to be found the [[technique]], not only of gathering [[strength]] and [[wisdom]] for the ordinary [[conflicts]] of living, but also of appropriating the [[energy]] for the solution of the higher [[problems]] of a [[moral]] and [[spiritual]] [[nature]]. But even correct [[methods]] of solving [[problems]] will not [[compensate]] for [[inherent]] [[defects]] of [[personality]] or [[atone]] for the [[absence]] of the [[hunger]] and [[thirst]] for true [[righteousness]].

160:1.10 But the greatest of all [[methods]] of [[problem]] solving I have learned from [[Jesus]], your Master. I refer to that which he so [[consistently]] [[practices]], and which he has so [[faithfully]] taught you, the [[Solitude|isolation]] of [[worship]]ful [[meditation]]. In this [[habit]] of Jesus' going off so frequently by himself to [[commune]] with [[the Father]] in heaven is to be found the [[technique]], not only of gathering [[strength]] and [[wisdom]] for the ordinary [[conflicts]] of living, but also of appropriating the [[energy]] for the solution of the higher [[problems]] of a [[moral]] and [[spiritual]] [[nature]]. But even correct [[methods]] of solving [[problems]] will not [[compensate]] for [[inherent]] [[defects]] of [[personality]] or [[atone]] for the [[absence]] of the [[hunger]] and [[thirst]] for true [[righteousness]].

160:1.11 I am deeply impressed with the [[custom]] of [[Jesus]] in going apart by himself to [[engage]] in these seasons of [[solitary]] survey of the [[problems]] of living; to seek for new stores of [[wisdom]] and [[energy]] for meeting the manifold demands of [[social]] [[service]]; to quicken and deepen the [[supreme]] [[purpose]] of living by actually subjecting the total [[personality]] to the [[consciousness]] of contacting with [[divinity]]; to grasp for [[possession]] of new and better [[methods]] of [[adjusting]] oneself to the ever-changing situations of living [[existence]]; to effect those [[vital]] reconstructions and readjustments of one's [[personal]] [[attitudes]] which are so [[essential]] to enhanced [[insight]] into everything worth while and real; and to do all of this with an eye single to the [[glory]] of [[God]]—to [[breathe]] in [[sincerity]] your Master's favorite [[prayer]], " Not my will, but yours, be done. "[http://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_22]

160:1.11 I am deeply impressed with the [[custom]] of [[Jesus]] in going apart by himself to [[engage]] in these seasons of [[solitary]] survey of the [[problems]] of living; to seek for new stores of [[wisdom]] and [[energy]] for meeting the manifold demands of [[social]] [[service]]; to quicken and deepen the [[supreme]] [[purpose]] of living by actually subjecting the total [[personality]] to the [[consciousness]] of contacting with [[divinity]]; to grasp for [[possession]] of new and better [[methods]] of [[adjusting]] oneself to the ever-changing situations of living [[existence]]; to effect those [[vital]] reconstructions and readjustments of one's [[personal]] [[attitudes]] which are so [[essential]] to enhanced [[insight]] into everything worth while and real; and to do all of this with an eye single to the [[glory]] of [[God]]—to [[breathe]] in [[sincerity]] your Master's favorite [[prayer]], " Not my will, but yours, be done. "[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_22]

160:1.12 This [[worshipful]] [[practice]] of your [[the Master|Master]] brings that [[relaxation]] which renews the [[mind]]; that [[illumination]] which [[inspires]] the [[soul]]; that [[courage]] which enables one bravely to face one's [[problems]]; that [[self]]-[[understanding]] which obliterates debilitating [[fear]]; and that [[consciousness]] of [[union]] with [[divinity]] which equips man with the [[assurance]] that enables him to dare to be Godlike. The [[relaxation]] of [[worship]], or spiritual [[communion]] as [[practiced]] by [[the Master]], relieves [[tension]], removes [[conflicts]], and mightily augments the total [[resources]] of the [[personality]]. And all this [[philosophy]], plus the [[gospel]] of [[the kingdom]], constitutes the new religion as I [[understand]] it.

160:1.12 This [[worshipful]] [[practice]] of your [[the Master|Master]] brings that [[relaxation]] which renews the [[mind]]; that [[illumination]] which [[inspires]] the [[soul]]; that [[courage]] which enables one bravely to face one's [[problems]]; that [[self]]-[[understanding]] which obliterates debilitating [[fear]]; and that [[consciousness]] of [[union]] with [[divinity]] which equips man with the [[assurance]] that enables him to dare to be Godlike. The [[relaxation]] of [[worship]], or spiritual [[communion]] as [[practiced]] by [[the Master]], relieves [[tension]], removes [[conflicts]], and mightily augments the total [[resources]] of the [[personality]]. And all this [[philosophy]], plus the [[gospel]] of [[the kingdom]], constitutes the new religion as I [[understand]] it.

*2. 160:2.7 ''[[Union]] of [[souls]]—the mobilization of [[wisdom]]''. Every [[human being]] sooner or later acquires a certain [[concept]] of this world and a certain [[vision]] of the next. Now it is possible, through [[personality]] [[association]], to unite these views of [[temporal]] [[existence]] and [[eternal]] prospects. Thus does the [[mind]] of one augment its [[spiritual]] [[values]] by gaining much of the [[insight]] of the [[other]]. In this way men enrich the [[soul]] by pooling their respective [[spiritual]] [[possessions]]. Likewise, in this same way, man is enabled to avoid that ever-present [[tendency]] to fall [[victim]] to [[distortion]] of [[vision]], [[prejudice]] of [[viewpoint]], and narrowness of [[judgment]]. [[Fear]], [[envy]], and [[conceit]] can be prevented only by [[intimate]] contact with other [[minds]]. I call your [[attention]] to the [[fact]] that [[the Master]] never sends you out [[alone]] to labor for the extension of [[the kingdom]]; he always sends you out [[two]] and two. And since [[wisdom]] is superknowledge, it follows that, in the [[union]] of [[wisdom]], the [[social]] group, small or large, mutually [[shares]] all [[knowledge]].

*2. 160:2.7 ''[[Union]] of [[souls]]—the mobilization of [[wisdom]]''. Every [[human being]] sooner or later acquires a certain [[concept]] of this world and a certain [[vision]] of the next. Now it is possible, through [[personality]] [[association]], to unite these views of [[temporal]] [[existence]] and [[eternal]] prospects. Thus does the [[mind]] of one augment its [[spiritual]] [[values]] by gaining much of the [[insight]] of the [[other]]. In this way men enrich the [[soul]] by pooling their respective [[spiritual]] [[possessions]]. Likewise, in this same way, man is enabled to avoid that ever-present [[tendency]] to fall [[victim]] to [[distortion]] of [[vision]], [[prejudice]] of [[viewpoint]], and narrowness of [[judgment]]. [[Fear]], [[envy]], and [[conceit]] can be prevented only by [[intimate]] contact with other [[minds]]. I call your [[attention]] to the [[fact]] that [[the Master]] never sends you out [[alone]] to labor for the extension of [[the kingdom]]; he always sends you out [[two]] and two. And since [[wisdom]] is superknowledge, it follows that, in the [[union]] of [[wisdom]], the [[social]] group, small or large, mutually [[shares]] all [[knowledge]].

*3. 160:2.8 ''The [[enthusiasm]] for living''. [[Isolation]] tends to [[exhaust]] the [[energy]] charge of the [[soul]]. [[Association]] with one's fellows is [[essential]] to the [[renewal]] of the zest for life and is indispensable to the [[maintenance]] of the [[courage]] to fight those [[battles]] consequent upon the [[ascent]] to the higher levels of human living. [[Friendship]] enhances the [[joys]] and [[glorifies]] the [[triumphs]] of life. [[Loving]] and [[intimate]] human [[associations]] tend to rob [[suffering]] of its [[sorrow]] and hardship of much of its [[bitterness]]. The [[presence]] of a [[friend]] enhances all [[beauty]] and exalts every [[goodness]]. By [[intelligent]] [[symbols]] man is able to quicken and enlarge the appreciative [[capacities]] of his friends. One of the crowning [[glories]] of human [[friendship]] is this [[power]] and [[possibility]] of the [[mutual]] [[stimulation]] of the [[imagination]]. Great [[spiritual]] [[power]] is [[inherent]] in the [[consciousness]] of wholehearted [[devotion]] to a common cause, mutual [[loyalty]] to a [[cosmic]] [[Deity]].

*3. 160:2.8 ''The [[enthusiasm]] for living''. [[Isolation]] tends to [[exhaust]] the [[energy]] charge of the [[soul]]. [[Association]] with one's fellows is [[essential]] to the [[renewal]] of the zest for life and is indispensable to the [[maintenance]] of the [[courage]] to fight those [[battles]] consequent upon the [[ascent]] to the higher levels of human living. [[Friendship]] enhances the [[joys]] and [[glorifies]] the [[triumphs]] of life. [[Loving]] and [[intimate]] human [[associations]] tend to rob [[suffering]] of its [[sorrow]] and hardship of much of its [[bitterness]]. The [[presence]] of a [[friend]] enhances all [[beauty]] and exalts every [[goodness]]. By [[intelligent]] [[symbols]] man is able to quicken and enlarge the appreciative [[capacities]] of his friends. One of the crowning [[glories]] of human [[friendship]] is this [[power]] and [[possibility]] of the [[mutual]] [[stimulation]] of the [[imagination]]. Great [[spiritual]] [[power]] is [[inherent]] in the [[consciousness]] of wholehearted [[devotion]] to a common cause, mutual [[loyalty]] to a [[cosmic]] [[Deity]].

*4. 160:2.9 ''The enhanced [[defense]] against all [[evil]]''. [[Personality]] [[association]] and [[mutual]] [[affection]] is an efficient insurance against [[evil]]. [[Difficulties]], [[sorrow]], [[disappointment]], and [[defeat]] are more [[painful]] and disheartening when borne alone. Association does not [[transmute]] [[evil]] into [[righteousness]], but it does aid in greatly lessening the sting. Said your [[the Master|Master]], " Happy are they who mourn "[http://nordan.daynal.org/wiki/index.php?title=Gospel_of_matthew#Chapter_5]—if a [[friend]] is at hand to [[comfort]]. There is [[positive]] [[strength]] in the [[knowledge]] that you live for the [[welfare]] of others, and that these others likewise live for your welfare and advancement. Man languishes in [[isolation]]. [[Human being]]s unfailingly become discouraged when they view only the transitory [[transactions]] of time. The [[present]], when [[divorced]] from the [[past]] and the [[future]], becomes exasperatingly trivial. Only a glimpse of the [[circle]] of [[eternity]] can [[inspire]] man to do his best and can [[challenge]] the best in him to do its utmost. And when man is thus at his best, he lives most [[unselfishly]] for the [[good]] of others, his fellow [[sojourners]] in [[time]] and [[eternity]].

*4. 160:2.9 ''The enhanced [[defense]] against all [[evil]]''. [[Personality]] [[association]] and [[mutual]] [[affection]] is an efficient insurance against [[evil]]. [[Difficulties]], [[sorrow]], [[disappointment]], and [[defeat]] are more [[painful]] and disheartening when borne alone. Association does not [[transmute]] [[evil]] into [[righteousness]], but it does aid in greatly lessening the sting. Said your [[the Master|Master]], " Happy are they who mourn "[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_matthew#Chapter_5]—if a [[friend]] is at hand to [[comfort]]. There is [[positive]] [[strength]] in the [[knowledge]] that you live for the [[welfare]] of others, and that these others likewise live for your welfare and advancement. Man languishes in [[isolation]]. [[Human being]]s unfailingly become discouraged when they view only the transitory [[transactions]] of time. The [[present]], when [[divorced]] from the [[past]] and the [[future]], becomes exasperatingly trivial. Only a glimpse of the [[circle]] of [[eternity]] can [[inspire]] man to do his best and can [[challenge]] the best in him to do its utmost. And when man is thus at his best, he lives most [[unselfishly]] for the [[good]] of others, his fellow [[sojourners]] in [[time]] and [[eternity]].

160:2.10 I [[repeat]], such [[inspiring]] and ennobling [[association]] finds its [[ideal]] [[possibilities]] in the human [[marriage]] [[relation]]. True, much is [[attained]] out of marriage, and many, many marriages utterly fail to produce these [[moral]] and [[spiritual]] fruits. Too many times [[marriage]] is entered by those who seek other [[values]] which are lower than these superior accompaniments of human [[maturity]]. [[Ideal]] [[marriage]] must be founded on something more [[stable]] than the fluctuations of sentiment and the fickleness of mere [[sex]] [[attraction]]; it must be based on genuine and [[mutual]] [[personal]] [[devotion]]. And thus, if you can build up such trustworthy and [[effective]] small [[units]] of human [[association]], when these are assembled in the [[aggregate]], the world will behold a great and [[glorified]] social [[structure]], the [[civilization]] of [[mortal]] [[maturity]]. Such a [[race]] might begin to [[realize]] something of your [[the Master|Master]]'s [[ideal]] of " peace on earth and good will among men. "[http://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_2] While such a [[society]] would not be [[perfect]] or entirely [[free]] from [[evil]], it would at least approach the [[stabilization]] of [[maturity]].

160:2.10 I [[repeat]], such [[inspiring]] and ennobling [[association]] finds its [[ideal]] [[possibilities]] in the human [[marriage]] [[relation]]. True, much is [[attained]] out of marriage, and many, many marriages utterly fail to produce these [[moral]] and [[spiritual]] fruits. Too many times [[marriage]] is entered by those who seek other [[values]] which are lower than these superior accompaniments of human [[maturity]]. [[Ideal]] [[marriage]] must be founded on something more [[stable]] than the fluctuations of sentiment and the fickleness of mere [[sex]] [[attraction]]; it must be based on genuine and [[mutual]] [[personal]] [[devotion]]. And thus, if you can build up such trustworthy and [[effective]] small [[units]] of human [[association]], when these are assembled in the [[aggregate]], the world will behold a great and [[glorified]] social [[structure]], the [[civilization]] of [[mortal]] [[maturity]]. Such a [[race]] might begin to [[realize]] something of your [[the Master|Master]]'s [[ideal]] of " peace on earth and good will among men. "[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_2] While such a [[society]] would not be [[perfect]] or entirely [[free]] from [[evil]], it would at least approach the [[stabilization]] of [[maturity]].

==160:3. THE LURES OF MATURITY==

==160:3. THE LURES OF MATURITY==

160:3.1 The [[effort]] toward [[maturity]] necessitates [[work]], and work requires [[energy]]. Whence the [[power]] to accomplish all this? The [[physical]] things can be taken for granted, but [[the Master]] has well said, " Man cannot live by bread alone. "[http://nordan.daynal.org/wiki/index.php?title=Book_of_Deuteronomy#Chapter_.8] Granted the [[possession]] of a [[normal]] [[body]] and reasonably good [[health]], we must next look for those lures which will [[act]] as a [[stimulus]] to call forth man's [[slumbering]] [[spiritual]] [[forces]]. [[Jesus]] has taught us that [[God]] lives in man; then how can we induce man to release these [[soul]]-bound [[powers]] of [[divinity]] and [[infinity]]? How shall we induce men to let go of [[God]] that he may spring forth to the refreshment of our own [[souls]] while in transit outward and then to serve the [[purpose]] of [[enlightening]], uplifting, and [[blessing]] countless other [[souls]]? How best can I [[awaken]] these [[latent]] [[powers]] for [[good]] which lie dormant in your [[souls]]? One thing I am sure of: [[Emotional]] excitement is not the [[ideal]] spiritual [[stimulus]]. Excitement does not augment [[energy]]; it rather [[exhausts]] the powers of both [[mind]] and [[body]]. Whence then comes the [[energy]] to do these great things? Look to your [[the Master|Master]]. Even now he is out in the hills taking in [[power]] while we are here giving out [[energy]]. The [[secret]] of all this [[problem]] is wrapped up in [[spiritual]] [[communion]], in [[worship]]. From the human [[standpoint]] it is a question of combined [[meditation]] and [[relaxation]]. Meditation makes the [[contact]] of [[mind]] with [[spirit]]; [[relaxation]] determines the [[capacity]] for spiritual [[receptivity]]. And this interchange of [[strength]] for [[weakness]], [[courage]] for [[fear]], [[Doing the will of God|the will of God]] for the [[mind]] of [[self]], constitutes [[worship]]. At least, that is the way the [[philosopher]] views it.

160:3.1 The [[effort]] toward [[maturity]] necessitates [[work]], and work requires [[energy]]. Whence the [[power]] to accomplish all this? The [[physical]] things can be taken for granted, but [[the Master]] has well said, " Man cannot live by bread alone. "[https://nordan.daynal.org/wiki/index.php?title=Book_of_Deuteronomy#Chapter_.8] Granted the [[possession]] of a [[normal]] [[body]] and reasonably good [[health]], we must next look for those lures which will [[act]] as a [[stimulus]] to call forth man's [[slumbering]] [[spiritual]] [[forces]]. [[Jesus]] has taught us that [[God]] lives in man; then how can we induce man to release these [[soul]]-bound [[powers]] of [[divinity]] and [[infinity]]? How shall we induce men to let go of [[God]] that he may spring forth to the refreshment of our own [[souls]] while in transit outward and then to serve the [[purpose]] of [[enlightening]], uplifting, and [[blessing]] countless other [[souls]]? How best can I [[awaken]] these [[latent]] [[powers]] for [[good]] which lie dormant in your [[souls]]? One thing I am sure of: [[Emotional]] excitement is not the [[ideal]] spiritual [[stimulus]]. Excitement does not augment [[energy]]; it rather [[exhausts]] the powers of both [[mind]] and [[body]]. Whence then comes the [[energy]] to do these great things? Look to your [[the Master|Master]]. Even now he is out in the hills taking in [[power]] while we are here giving out [[energy]]. The [[secret]] of all this [[problem]] is wrapped up in [[spiritual]] [[communion]], in [[worship]]. From the human [[standpoint]] it is a question of combined [[meditation]] and [[relaxation]]. Meditation makes the [[contact]] of [[mind]] with [[spirit]]; [[relaxation]] determines the [[capacity]] for spiritual [[receptivity]]. And this interchange of [[strength]] for [[weakness]], [[courage]] for [[fear]], [[Doing the will of God|the will of God]] for the [[mind]] of [[self]], constitutes [[worship]]. At least, that is the way the [[philosopher]] views it.

160:3.2 When these [[experiences]] are frequently [[repeated]], they [[crystallize]] into [[habits]], [[strength]]-giving and [[worshipful]] habits, and such habits eventually [[formulate]] themselves into a [[spiritual]] [[character]], and such a character is finally [[recognized]] by one's fellows as a [[mature]] [[personality]]. These [[practices]] are [[difficult]] and time-consuming at first, but when they become [[habit]]ual, they are at once restful and time-saving. The more [[complex]] [[society]] becomes, and the more the lures of [[civilization]] multiply, the more urgent will become the [[necessity]] for [[God]]-knowing [[individuals]] to form such protective [[habitual]] [[practices]] [[designed]] to conserve and augment their [[spiritual]] [[energies]].

160:3.2 When these [[experiences]] are frequently [[repeated]], they [[crystallize]] into [[habits]], [[strength]]-giving and [[worshipful]] habits, and such habits eventually [[formulate]] themselves into a [[spiritual]] [[character]], and such a character is finally [[recognized]] by one's fellows as a [[mature]] [[personality]]. These [[practices]] are [[difficult]] and time-consuming at first, but when they become [[habit]]ual, they are at once restful and time-saving. The more [[complex]] [[society]] becomes, and the more the lures of [[civilization]] multiply, the more urgent will become the [[necessity]] for [[God]]-knowing [[individuals]] to form such protective [[habitual]] [[practices]] [[designed]] to conserve and augment their [[spiritual]] [[energies]].

==160:5. THE RELIGION OF THE IDEAL==

==160:5. THE RELIGION OF THE IDEAL==

160:5.1 You have told me that your Master regards genuine human religion as the individual's experience with spiritual realities. I have regarded religion as man's experience of reacting to something which he regards as being worthy of the homage and devotion of all mankind. In this sense, religion symbolizes our supreme devotion to that which represents our highest concept of the ideals of reality and the farthest reach of our minds toward eternal possibilities of spiritual attainment.

160:5.1 You have told me that your [[the Master|Master]] regards genuine human [[religion]] as the [[individual]]'s [[experience]] with [[spiritual]] [[realities]]. I have regarded [[religion]] as man's [[experience]] of reacting to something which he regards as being [[worthy]] of the [[homage]] and [[devotion]] of all [[mankind]]. In this sense, religion symbolizes our [[supreme]] [[devotion]] to that which [[represents]] our highest [[concept]] of the [[ideals]] of [[reality]] and the farthest reach of our [[minds]] toward eternal [[possibilities]] of [[spiritual]] [[attainment]].

160:5.2 When men react to religion in the tribal, national, or racial sense, it is because they look upon those without their group as not being truly human. We always look upon the object of our religious loyalty as being worthy of the reverence of all men. Religion can never be a matter of mere intellectual belief or philosophic reasoning; religion is always and forever a mode of reacting to the situations of life; it is a species of conduct. Religion embraces thinking, feeling, and acting reverently toward some reality which we deem worthy of universal adoration.

160:5.2 When men [[react]] to [[religion]] in the [[tribal]], [[national]], or [[racial]] sense, it is because they look upon those without their [[group]] as not being truly [[human]]. We always look upon the object of our [[religious]] [[loyalty]] as being [[worthy]] of the [[reverence]] of all men. [[Religion]] can never be a matter of mere [[intellectual]] [[belief]] or philosophic reasoning; [[religion]] is always and forever a mode of reacting to the situations of life; it is a species of [[conduct]]. [[Religion]] [[embraces]] [[thinking]], [[feeling]], and acting [[reverently]] toward some [[reality]] which we deem [[worthy]] of [[universal]] [[adoration]].

160:5.3 If something has become a religion in your experience, it is self-evident that you already have become an active evangel of that religion since you deem the supreme concept of your religion as being worthy of the worship of all mankind, all universe intelligences. If you are not a positive and missionary evangel of your religion, you are self-deceived in that what you call a religion is only a traditional belief or a mere system of intellectual philosophy. If your religion is a spiritual experience, your object of worship must be the universal spirit reality and ideal of all your spiritualized concepts. All religions based on fear, emotion, tradition, and philosophy I term the intellectual religions, while those based on true spirit experience I would term the true religions. The object of religious devotion may be material or spiritual, true or false, real or unreal, human or divine. Religions can therefore be either good or evil.

160:5.3 If something has become a [[religion]] in your [[experience]], it is [[self]]-[[evident]] that you already have become an active [[evangel]] of that [[religion]] since you deem the [[supreme]] [[concept]] of your [[religion]] as being [[worthy]] of the [[worship]] of all [[mankind]], all [[universe]] [[intelligences]]. If you are not a [[positive]] and [[mission]]ary evangel of your [[religion]], you are [[self]]-[[deceived]] in that what you call a [[religion]] is only a [[traditional]] [[belief]] or a mere [[system]] of [[intellectual]] [[philosophy]]. If your [[religion]] is a spiritual [[experience]], your object of [[worship]] must be the [[universal]] spirit [[reality]] and [[ideal]] of all your spiritualized [[concepts]]. All religions based on [[fear]], [[emotion]], [[tradition]], and [[philosophy]] I term the [[intellectual]] religions, while those based on true [[spirit]] [[experience]] I would term the true religions. The object of religious [[devotion]] may be [[material]] or [[spiritual]], true or false, real or unreal, [[human]] or [[divine]]. Religions can therefore be either [[good]] or [[evil]].

160:5.4 Morality and religion are not necessarily the same. A system of morals, by grasping an object of worship, may become a religion. A religion, by losing its universal appeal to loyalty and supreme devotion, may evolve into a system of philosophy or a code of morals. This thing, being, state, or order of existence, or possibility of attainment which constitutes the supreme ideal of religious loyalty, and which is the recipient of the religious devotion of those who worship, is God. Regardless of the name applied to this ideal of spirit reality, it is God.

160:5.4 [[Morality]] and [[religion]] are not necessarily the same. A [[system]] of [[morals]], by grasping an object of [[worship]], may become a [[religion]]. A religion, by losing its [[universal]] [[appeal]] to [[loyalty]] and [[supreme]] [[devotion]], may evolve into a [[system]] of philosophy or a code of [[morals]]. This thing, being, [[state]], or order of [[existence]], or possibility of [[attainment]] which [[constitutes]] the [[supreme]] [[ideal]] of religious [[loyalty]], and which is the recipient of the religious [[devotion]] of those who [[worship]], is [[God]]. Regardless of the name applied to this [[ideal]] of spirit [[reality]], it is [[God]].

160:5.5 The social characteristics of a true religion consist in the fact that it invariably seeks to convert the individual and to transform the world. Religion implies the existence of undiscovered ideals which far transcend the known standards of ethics and morality embodied in even the highest social usages of the most mature institutions of civilization. Religion reaches out for undiscovered ideals, unexplored realities, superhuman values, divine wisdom, and true spirit attainment. True religion does all of this; all other beliefs are not worthy of the name. You cannot have a genuine spiritual religion without the supreme and supernal ideal of an eternal God. A religion without this God is an invention of man, a human institution of lifeless intellectual beliefs and meaningless emotional ceremonies. A religion might claim as the object of its devotion a great ideal. But such ideals of unreality are not attainable; such a concept is illusionary. The only ideals susceptible of human attainment are the divine realities of the infinite values resident in the spiritual fact of the eternal God.

160:5.5 The [[social]] characteristics of a true [[religion]] consist in the [[fact]] that it invariably seeks to [[convert]] the [[individual]] and to [[transform]] the world. [[Religion]] implies the [[existence]] of undiscovered [[ideals]] which far [[transcend]] the known [[standards]] of [[ethics]] and [[morality]] embodied in even the highest [[social]] usages of the most [[mature]] [[institutions]] of [[civilization]]. [[Religion]] reaches out for undiscovered [[ideals]], unexplored [[realities]], [[superhuman]] [[values]], divine [[wisdom]], and true spirit [[attainment]]. True [[religion]] does all of this; all other [[beliefs]] are not [[worthy]] of the name. You cannot have a genuine [[spiritual]] [[religion]] without the [[supreme]] and [[supernal]] [[ideal]] of an eternal [[God]]. A [[religion]] without this [[God]] is an [[invention]] of man, a [[human]] [[institution]] of lifeless [[intellectual]] [[beliefs]] and meaningless [[emotional]] [[ceremonies]]. A [[religion]] might claim as the object of its [[devotion]] a great [[ideal]]. But such [[ideals]] of unreality are not [[attainable]]; such a [[concept]] is [[illusionary]]. The only [[ideals]] susceptible of human [[attainment]] are the [[divine]] [[realities]] of the [[infinite]] [[values]] resident in the [[spiritual]] [[fact]] of the [[eternal]] [[God]].

160:5.6 The word God, the idea of God as contrasted with the ideal of God, can become a part of any religion, no matter how puerile or false that religion may chance to be. And this idea of God can become anything which those who entertain it may choose to make it. The lower religions shape their ideas of God to meet the natural state of the human heart; the higher religions demand that the human heart shall be changed to meet the demands of the ideals of true religion.

160:5.6 The [[word]] [[God]], the [[idea]] of [[God]] as [[contrast]]ed with the [[ideal]] of [[God]], can become a part of any [[religion]], no matter how puerile or [[false]] that [[religion]] may [[chance]] to be. And this [[idea]] of [[God]] can become anything which those who entertain it may [[choose]] to make it. The lower religions shape their [[ideas]] of [[God]] to meet the [[natural]] state of the [[human]] [[heart]]; the higher religions demand that the [[human]] [[heart]] shall be changed to meet the demands of the [[ideals]] of true [[religion]].

160:5.7 The religion of Jesus transcends all our former concepts of the idea of worship in that he not only portrays his Father as the ideal of infinite reality but positively declares that this divine source of values and the eternal center of the universe is truly and personally attainable by every mortal creature who chooses to enter the kingdom of heaven on earth, thereby acknowledging the acceptance of sonship with God and brotherhood with man. That, I submit, is the highest concept of religion the world has ever known, and I pronounce that there can never be a higher since this gospel embraces the infinity of realities, the divinity of values, and the eternity of universal attainments. Such a concept constitutes the achievement of the experience of the idealism of the supreme and the ultimate.

160:5.7 The [[religion]] of [[Jesus]] [[transcends]] all our former [[concepts]] of the [[idea]] of [[worship]] in that he not only portrays his [[the Father|Father]] as the [[ideal]] of infinite reality but positively [[declares]] that this [[divine]] [[source]] of values and the eternal [[center]] of the [[universe]] is truly and personally [[attainable]] by every [[mortal]] [[creature]] who chooses to enter [[the kingdom]] of heaven on [[earth]], thereby acknowledging the [[acceptance]] of sonship with [[God]] and brotherhood with man. That, I submit, is the highest [[concept]] of [[religion]] the world has ever known, and I pronounce that there can never be a higher since this [[gospel]] embraces the [[infinity]] of [[realities]], the [[divinity]] of [[values]], and the [[eternity]] of [[universal]] attainments. Such a [[concept]] constitutes the achievement of the [[experience]] of the [[idealism]] of the [[supreme]] and the [[ultimate]].

160:5.8 I am not only intrigued by the consummate ideals of this religion of your Master, but I am mightily moved to profess my belief in his announcement that these ideals of spirit realities are attainable; that you and I can enter upon this long and eternal adventure with his assurance of the certainty of our ultimate arrival at the portals of Paradise. My brethren, I am a believer, I have embarked; I am on my way with you in this eternal venture. The Master says he came from the Father, and that he will show us the way. I am fully persuaded he speaks the truth. I am finally convinced that there are no attainable ideals of reality or values of perfection apart from the eternal and Universal Father.

160:5.8 I am not only [[intrigued]] by the consummate [[ideals]] of this [[religion]] of your [[the Master|Master]], but I am mightily moved to profess my [[belief]] in his announcement that these [[ideals]] of spirit [[realities]] are attainable; that you and I can enter upon this long and [[eternal]] [[adventure]] with his [[assurance]] of the certainty of our [[ultimate]] arrival at the [[portals]] of [[Paradise]]. My brethren, I am a believer, I have embarked; I am on my way with you in this [[eternal]] venture. [[The Master]] says he came from [[the Father]], and that he will show us the way. I am fully persuaded he speaks the [[truth]]. I am finally convinced that there are no attainable [[ideals]] of [[reality]] or [[values]] of [[perfection]] apart from the [[eternal]] and [[Universal Father]].

160:5.9 I come, then, to worship, not merely the God of existences, but the God of the possibility of all future existences. Therefore must your devotion to a supreme ideal, if that ideal is real, be devotion to this God of past, present, and future universes of things and beings. And there is no other God, for there cannot possibly be any other God. All other gods are figments of the imagination, illusions of mortal mind, distortions of false logic, and the self-deceptive idols of those who create them. Yes, you can have a religion without this God, but it does not mean anything. And if you seek to substitute the word God for the reality of this ideal of the living God, you have only deluded yourself by putting an idea in the place of an ideal, a divine reality. Such beliefs are merely religions of wishful fancy.

160:5.9 I come, then, to [[worship]], not merely the [[God]] of [[existences]], but the God of the [[possibility]] of all [[future]] [[existences]]. Therefore must your [[devotion]] to a [[supreme]] [[ideal]], if that ideal is real, be [[devotion]] to this [[God]] of [[past]], [[present]], and [[future]] universes of [[things]] and [[beings]]. And there is no other [[God]], for there cannot possibly be any other God. All other gods are figments of the [[imagination]], [[illusions]] of [https://nordan.daynal.org/wiki/index.php?title=Paper_110#110:1._INDWELLING_THE_MORTAL_MIND mortal mind], distortions of [[false]] [[logic]], and the self-[[deceptive]] [[idols]] of those who create them. Yes, you can have a [[religion]] without this [[God]], but it does not mean anything. And if you seek to substitute the [[word]] [[God]] for the [[reality]] of this [[ideal]] of the living God, you have only deluded yourself by putting an [[idea]] in the place of an [[ideal]], a [[divine]] [[reality]]. Such [[beliefs]] are merely religions of [[wish]]ful fancy.

160:5.10 I see in the teachings of Jesus, religion at its best. This gospel enables us to seek for the true God and to find him. But are we willing to pay the price of this entrance into the kingdom of heaven? Are we willing to be born again? to be remade? Are we willing to be subject to this terrible and testing process of self-destruction and soul reconstruction? Has not the Master said: " Whoso would save his life must lose it. Think not that I have come to bring peace but rather a soul struggle "? True, after we pay the price of dedication to the Father's will, we do experience great peace provided we continue to walk in these spiritual paths of consecrated living.

160:5.10 I see in the teachings of [[Jesus]], [[religion]] at its best. This [[gospel]] enables us to seek for the true [[God]] and to find him. But are we willing to pay the price of this entrance into [[the kingdom]] of heaven? Are we willing to be born again? to be remade? Are we willing to be subject to this terrible and testing [[process]] of self-destruction and [[soul]] reconstruction? Has not [[the Master]] said: " Whoso would save his life must lose it. Think not that I have come to bring peace but rather a soul struggle "?[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_9] True, after we pay the price of [[dedication]] to [[the Father]]'s will, we do [[experience]] great [[peace]] provided we continue to walk in these spiritual paths of [[consecrated]] living.

160:5.11 Now are we truly forsaking the lures of the known order of existence while we unreservedly dedicate our quest to the lures of the unknown and unexplored order of the existence of a future life of adventure in the spirit worlds of the higher idealism of divine reality. And we seek for those symbols of meaning wherewith to convey to our fellow men these concepts of the reality of the idealism of the religion of Jesus, and we will not cease to pray for that day when all mankind shall be thrilled by the communal vision of this supreme truth. Just now, our focalized concept of the Father, as held in our hearts, is that God is spirit; as conveyed to our fellows, that God is love.

160:5.11 Now are we truly forsaking the lures of the known order of [[existence]] while we unreservedly [[dedicate]] our [[quest]] to the lures of the [[unknown]] and unexplored order of the [[existence]] of a [[future]] life of [[adventure]] in the spirit worlds of the higher [[idealism]] of [[divine]] [[reality]]. And we seek for those [[symbols]] of [[meaning]] wherewith to convey to our fellow men these [[concepts]] of the [[reality]] of the idealism of the [[religion]] of [[Jesus]], and we will not cease to pray for that day when all [[mankind]] shall be thrilled by the communal [[vision]] of this [[supreme]] [[truth]]. Just now, our focalized [[concept]] of [[the Father]], as held in our [[hearts]], is that God is spirit; as conveyed to our fellows, that [[God]] is [[love]].

160:5.12 The religion of Jesus demands living and spiritual experience. Other religions may consist in traditional beliefs, emotional feelings, philosophic consciousness, and all of that, but the teaching of the Master requires the attainment of actual levels of real spirit progression.

160:5.12 The [[religion]] of [[Jesus]] demands living and [[spiritual]] [[experience]]. Other [[religions]] may consist in [[traditional]] [[beliefs]], [[emotional]] feelings, philosophic [[consciousness]], and all of that, but the teaching of [[the Master]] requires the [[attainment]] of [[actual]] levels of real [[spirit]] [[progression]].

160:5.13 The consciousness of the impulse to be like God is not true religion. The feelings of the emotion to worship God are not true religion. The knowledge of the conviction to forsake self and serve God is not true religion. The wisdom of the reasoning that this religion is the best of all is not religion as a personal and spiritual experience. True religion has reference to destiny and reality of attainment as well as to the reality and idealism of that which is wholeheartedly faith-accepted. And all of this must be made personal to us by the revelation of the Spirit of Truth.

160:5.13 The [[consciousness]] of the [[impulse]] to be like [[God]] is not true [[religion]]. The [[feelings]] of the [[emotion]] to [[worship]] God are not true religion. The [[knowledge]] of the [[conviction]] to forsake self and serve God is not true religion. The [[wisdom]] of the [[reasoning]] that this religion is the best of all is not religion as a [[personal]] and spiritual [[experience]]. True religion has [[reference]] to [[destiny]] and reality of [[attainment]] as well as to the [[reality]] and [[idealism]] of that which is wholeheartedly [[faith]]-[[accepted]]. And all of this must be made [[personal]] to us by the [[revelation]] of the [[Spirit of Truth]].

160:5.14 And thus ended the dissertations of the Greek philosopher, one of the greatest of his race, who had become a believer in the gospel of Jesus.

160:5.14 And thus ended the [[dissertation]]s of the [[Greek]] philosopher, one of the greatest of his [[race]], who had become a believer in the [[gospel]] of [[Jesus]].

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[[Category: PART IV: The Life and Teachings of Jesus]]

[[Category: PART IV: The Life and Teachings of Jesus]]