Difference between revisions of "103:5 The Origin of Ideals"
m (Text replacement - "http://nordan.daynal.org" to "https://nordan.daynal.org") |
|||
| Line 1: | Line 1: | ||
[[File:lighterstill.jpg]][[File:The_eye_of_all_ur60.jpg|right|frame]] | [[File:lighterstill.jpg]][[File:The_eye_of_all_ur60.jpg|right|frame]] | ||
| − | 103:5.1 The early [ | + | 103:5.1 The early [https://nordan.daynal.org/wiki/index.php?title=Paper_65#65:7._EVOLUTIONARY_MIND_LEVELS 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 [[Thought Adjuster|divine spirit]] indwelling the [https://nordan.daynal.org/wiki/index.php?title=Paper_62#62:6._EVOLUTION_OF_THE_HUMAN_MIND human mind]. |
| − | 103:5.2 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. [ | + | 103:5.2 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. [https://nordan.daynal.org/wiki/index.php?title=Paper_62#PAPER_62:_THE_DAWN_RACES_OF_EARLY_MAN 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]]. |
103:5.3 All men [[recognize]] the [[morality]] of this [[universal]] human urge to be [[unselfish]] and [[altruistic]]. The [[humanist]] ascribes the [[origin]] of this urge to the [[natural]] working of the [[material]] [[mind]]; the religionist more correctly [[recognizes]] that the truly [[unselfish]] drive of [[mortal]] [[mind]] is in [[response]] to the inner spirit [[leadings]] of the [[Thought Adjuster]]. | 103:5.3 All men [[recognize]] the [[morality]] of this [[universal]] human urge to be [[unselfish]] and [[altruistic]]. The [[humanist]] ascribes the [[origin]] of this urge to the [[natural]] working of the [[material]] [[mind]]; the religionist more correctly [[recognizes]] that the truly [[unselfish]] drive of [[mortal]] [[mind]] is in [[response]] to the inner spirit [[leadings]] of the [[Thought Adjuster]]. | ||
| Line 9: | Line 9: | ||
103:5.4 But man's [[interpretation]] of these early [[conflicts]] between the [[ego]]-will and the [[other]]-than-[[self]]-will is not always dependable. Only a fairly well [[unified]] [[personality]] can [[arbitrate]] the multiform [[contentions]] of the [[ego]] cravings and the budding [[social]] [[consciousness]]. The [[self]] has [[rights]] as well as one's [[neighbors]]. Neither has exclusive claims upon the [[attention]] and [[service]] of the [[individual]]. Failure to resolve this [[problem]] gives [[origin]] to the earliest type of human [[guilt]] [[feelings]]. | 103:5.4 But man's [[interpretation]] of these early [[conflicts]] between the [[ego]]-will and the [[other]]-than-[[self]]-will is not always dependable. Only a fairly well [[unified]] [[personality]] can [[arbitrate]] the multiform [[contentions]] of the [[ego]] cravings and the budding [[social]] [[consciousness]]. The [[self]] has [[rights]] as well as one's [[neighbors]]. Neither has exclusive claims upon the [[attention]] and [[service]] of the [[individual]]. Failure to resolve this [[problem]] gives [[origin]] to the earliest type of human [[guilt]] [[feelings]]. | ||
| − | 103:5.5 Human [[happiness]] is [[achieved]] only when the [[ego]] [[desire]] of the [[self]] and the [[altruistic]] urge of the higher self ([[Thought Adjuster|divine spirit]]) are [[co-ordinated]] and [[reconciled]] by the [[unified]] [[Free will|will]] of the [[integrating]] and supervising [[personality]]. The [ | + | 103:5.5 Human [[happiness]] is [[achieved]] only when the [[ego]] [[desire]] of the [[self]] and the [[altruistic]] urge of the higher self ([[Thought Adjuster|divine spirit]]) are [[co-ordinated]] and [[reconciled]] by the [[unified]] [[Free will|will]] of the [[integrating]] and supervising [[personality]]. The [https://nordan.daynal.org/wiki/index.php?title=Paper_62#62:6._EVOLUTION_OF_THE_HUMAN_MIND 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]]. |
| − | 103:5.6 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."[ | + | 103:5.6 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."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_john#Chapter_12] |
103:5.7 The pursuit of the [[ideal]]—the striving to be Godlike—is a [[continuous]] [[effort]] before [[death]] and [[Afterlife|after]]. The [[Afterlife|life after death]] is no [[different]] in the [[essentials]] than the [[mortal]] [[existence]]. Everything we do in this life which is [[good]] contributes directly to the enhancement of the [[future]] life. Real [[religion]] does not foster [[moral]] [[indolence]] and [[spiritual]] [[laziness]] by encouraging the vain [[hope]] of having all the [[virtues]] of a [[noble]] [[character]] [[bestowed]] upon one as a result of passing through the [[portals]] of natural [[death]]. True [[religion]] does not belittle man's [[efforts]] to [[progress]] during the [[mortal]] lease on life. Every [[mortal]] gain is a direct [[contribution]] to the enrichment of the first [[stages]] of the [[immortal]] [[survival]] [[experience]]. | 103:5.7 The pursuit of the [[ideal]]—the striving to be Godlike—is a [[continuous]] [[effort]] before [[death]] and [[Afterlife|after]]. The [[Afterlife|life after death]] is no [[different]] in the [[essentials]] than the [[mortal]] [[existence]]. Everything we do in this life which is [[good]] contributes directly to the enhancement of the [[future]] life. Real [[religion]] does not foster [[moral]] [[indolence]] and [[spiritual]] [[laziness]] by encouraging the vain [[hope]] of having all the [[virtues]] of a [[noble]] [[character]] [[bestowed]] upon one as a result of passing through the [[portals]] of natural [[death]]. True [[religion]] does not belittle man's [[efforts]] to [[progress]] during the [[mortal]] lease on life. Every [[mortal]] gain is a direct [[contribution]] to the enrichment of the first [[stages]] of the [[immortal]] [[survival]] [[experience]]. | ||
| Line 17: | Line 17: | ||
103:5.8 It is fatal to man's [[idealism]] when he is taught that all of his [[altruistic]] [[impulses]] are merely the [[development]] of his natural [http://en.wikipedia.org/wiki/Herd 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]]. | 103:5.8 It is fatal to man's [[idealism]] when he is taught that all of his [[altruistic]] [[impulses]] are merely the [[development]] of his natural [http://en.wikipedia.org/wiki/Herd 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]]. | ||
| − | 103:5.9 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 [ | + | 103:5.9 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 [https://nordan.daynal.org/wiki/index.php?title=Paper_30 sons of God] and makes real our [[altruistic]] [[convictions]], the [[feelings]] of the [[brotherhood]] of [[man]]. |
103:5.10 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 [[Ascension Career|eternal destiny]]. | 103:5.10 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 [[Ascension Career|eternal destiny]]. | ||
| − | 103:5.11 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."[ | + | 103:5.11 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."[https://nordan.daynal.org/wiki/index.php?title=2nd_Letter_of_Paul_to_the_Corinthians#2nd_Letter_of_Paul_to_the_Corinthians.2C_III] 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]], [http://en.wikipedia.org/wiki/Separation_of_church_and_state church, and state]. |
103:5.12 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 [http://en.wikipedia.org/wiki/Free_thought freethinking] without having to become "[http://en.wikipedia.org/wiki/Brethren_of_the_Free_Spirit freethinkers]"[http://en.wikipedia.org/wiki/Brights]. 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. | 103:5.12 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 [http://en.wikipedia.org/wiki/Free_thought freethinking] without having to become "[http://en.wikipedia.org/wiki/Brethren_of_the_Free_Spirit freethinkers]"[http://en.wikipedia.org/wiki/Brights]. 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. | ||
| − | <center>[ | + | <center>[https://nordan.daynal.org/wiki/index.php?title=Paper_103 Go to Paper 103]</center> |
| − | <center>[ | + | <center>[https://nordan.daynal.org/wiki/index.php?title=The_Urantia_Text_-_Contents Go to Table of Contents]</center> |
[[Category:Paper 103 - The Reality of Religious Experience]] | [[Category:Paper 103 - The Reality of Religious Experience]] | ||
Revision as of 21:13, 12 December 2020
103:5.1 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.
103:5.2 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.
103:5.3 All men recognize the morality of this universal human urge to be unselfish and altruistic. The humanist ascribes the origin of this urge to the natural working of the material mind; the religionist more correctly recognizes that the truly unselfish drive of mortal mind is in response to the inner spirit leadings of the Thought Adjuster.
103:5.4 But man's interpretation of these early conflicts between the ego-will and the other-than-self-will is not always dependable. Only a fairly well unified personality can arbitrate the multiform contentions of the ego cravings and the budding social consciousness. The self has rights as well as one's neighbors. Neither has exclusive claims upon the attention and service of the individual. Failure to resolve this problem gives origin to the earliest type of human guilt feelings.
103:5.5 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.
103:5.6 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."[1]
103:5.7 The pursuit of the ideal—the striving to be Godlike—is a continuous effort before death and after. The life after death is no different in the essentials than the mortal existence. Everything we do in this life which is good contributes directly to the enhancement of the future life. Real religion does not foster moral indolence and spiritual laziness by encouraging the vain hope of having all the virtues of a noble character bestowed upon one as a result of passing through the portals of natural death. True religion does not belittle man's efforts to progress during the mortal lease on life. Every mortal gain is a direct contribution to the enrichment of the first stages of the immortal survival experience.
103:5.8 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.
103:5.9 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.
103:5.10 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.
103:5.11 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] 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.
103:5.12 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"[3]. 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.
