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==PAPER 103: THE REALITY OF RELIGIOUS EXPERIENCE==

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103:0.1 All of man's truly [[religious]] [[reactions]] are sponsored by the early [[ministry]] of the [[Adjutant Mind Spirits|adjutant of worship]] and are [[censored]] by the adjutant of [[wisdom]]. Man's first supermind [[endowment]] is that of [[personality]] [[encircuitment]] in the [[Holy Spirit]] of the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_17#17:6._THE_LOCAL_UNIVERSE_CREATIVE_SPIRITS Universe Creative Spirit]; and long before either the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_20#20:5._BESTOWAL_OF_THE_PARADISE_SONS_OF_GOD bestowals of the divine Sons] or the [[universal]] [[bestowal]] of the [[Adjusters]], this [[influence]] [[functions]] to enlarge man's [[viewpoint]] of [[ethics]], [[religion]], and [[spirituality]]. Subsequent to the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_20#20:5._BESTOWAL_OF_THE_PARADISE_SONS_OF_GOD bestowals of the Paradise Sons] the [[liberated]] [[Spirit of Truth]] makes mighty contributions to the enlargement of the [[human]] [[capacity]] to [[perceive]] religious [[truths]]. As [[evolution]] advances on an [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_49 inhabited world], the [[Thought Adjusters]] increasingly [[participate]] in the [[development]] of the higher [[types]] of human [[religious]] [[insight]]. The [[Thought Adjuster]] is the [[cosmic]] window through which the [[finite]] [[creature]] may [[faith]]-glimpse the [[certainties]] and [[divinities]] of limitless [[Deity]], the [[Universal Father]].

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103:0.1 All of man's truly [[religious]] [[reactions]] are sponsored by the early [[ministry]] of the [[Adjutant Mind Spirits|adjutant of worship]] and are [[censored]] by the adjutant of [[wisdom]]. Man's first supermind [[endowment]] is that of [[personality]] [[encircuitment]] in the [[Holy Spirit]] of the [https://nordan.daynal.org/wiki/index.php?title=Paper_17#17:6._THE_LOCAL_UNIVERSE_CREATIVE_SPIRITS Universe Creative Spirit]; and long before either the [https://nordan.daynal.org/wiki/index.php?title=Paper_20#20:5._BESTOWAL_OF_THE_PARADISE_SONS_OF_GOD bestowals of the divine Sons] or the [[universal]] [[bestowal]] of the [[Adjusters]], this [[influence]] [[functions]] to enlarge man's [[viewpoint]] of [[ethics]], [[religion]], and [[spirituality]]. Subsequent to the [https://nordan.daynal.org/wiki/index.php?title=Paper_20#20:5._BESTOWAL_OF_THE_PARADISE_SONS_OF_GOD bestowals of the Paradise Sons] the [[liberated]] [[Spirit of Truth]] makes mighty contributions to the enlargement of the [[human]] [[capacity]] to [[perceive]] religious [[truths]]. As [[evolution]] advances on an [https://nordan.daynal.org/wiki/index.php?title=Paper_49 inhabited world], the [[Thought Adjusters]] increasingly [[participate]] in the [[development]] of the higher [[types]] of human [[religious]] [[insight]]. The [[Thought Adjuster]] is the [[cosmic]] window through which the [[finite]] [[creature]] may [[faith]]-glimpse the [[certainties]] and [[divinities]] of limitless [[Deity]], the [[Universal Father]].

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103:0.2 The [[religious]] [[tendencies]] of the [[human]] races are [[innate]]; they are [[universally]] [[manifested]] and have an apparently [[natural]] [[origin]]; [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_86#86:7._THE_FUNCTION_OF_PRIMITIVE_RELIGION 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 [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_52 planetary evolution].

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103:0.2 The [[religious]] [[tendencies]] of the [[human]] races are [[innate]]; they are [[universally]] [[manifested]] and have an apparently [[natural]] [[origin]]; [https://nordan.daynal.org/wiki/index.php?title=Paper_86#86:7._THE_FUNCTION_OF_PRIMITIVE_RELIGION 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 [https://nordan.daynal.org/wiki/index.php?title=Paper_52 planetary evolution].

103:0.3 On [[Urantia]], today, there are four kinds of [[religion]]:

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*1. [[Natural]] or [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_92#92:3._THE_NATURE_OF_EVOLUTIONARY_RELIGION evolutionary religion].

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*1. [[Natural]] or [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:3._THE_NATURE_OF_EVOLUTIONARY_RELIGION evolutionary religion].

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*2. [[Supernatural]] or [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION revelatory religion].

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*2. [[Supernatural]] or [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION revelatory religion].

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*3. [[Practical]] or current religion, varying [[degrees]] of the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_92#92:6._THE_COMPOSITE_RELIGIONS admixture of natural and supernatural religions].

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*3. [[Practical]] or current religion, varying [[degrees]] of the [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:6._THE_COMPOSITE_RELIGIONS admixture of natural and supernatural religions].

*4. [[Philosophic]] religions, man-made or philosophically [[thought]]-out theologic [[doctrines]] and [[reason]]-[[created]] [[religions]].

==103:1. PHILOSOPHY OF RELIGION==

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103:1.1 The [[unity]] of [[religious]] [[experience]] among a [[social]] or racial [[group]] derives from the [[identical]] [[nature]] of the [[God fragment]] indwelling the [[individual]]. It is this [[divine]] in man that gives [[origin]] to his [[unselfish]] interest in the welfare of [[other]] men. But since [[personality]] is [[unique]]—no two [[mortals]] being alike—it [[inevitably]] follows that no two [[human being]]s can similarly [[interpret]] the leadings and urges of the [[spirit]] of [[divinity]] which lives within their [[minds]]. A [[group]] of [[mortals]] can [[experience]] [[spiritual]] [[unity]], but they can never [[attain]] [[philosophic]] [[uniformity]]. And this [[diversity]] of the [[interpretation]] of [[religious]] [[thought]] and [[experience]] is shown by the [[fact]] that [~~http~~://en.wikipedia.org/wiki/List_of_Christian_theologians#20th_century twentieth-century theologians] and [~~http~~://en.wikipedia.org/wiki/List_of_philosophers_born_in_the_twentieth_century philosophers] have formulated upward of five hundred different [[definitions]] of [[religion]]. In [[reality]], every [[human being]] defines [[religion]] in the terms of his own [[experiential]] [[interpretation]] of the [[divine]] [[impulses]] [[emanating]] from the [[Thought Adjuster|God spirit]] that indwells him, and therefore must such an [[interpretation]] be [[unique]] and wholly [[different]] from the [[religious]] [[philosophy]] of all other [[human being]]s.

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103:1.1 The [[unity]] of [[religious]] [[experience]] among a [[social]] or racial [[group]] derives from the [[identical]] [[nature]] of the [[God fragment]] indwelling the [[individual]]. It is this [[divine]] in man that gives [[origin]] to his [[unselfish]] interest in the welfare of [[other]] men. But since [[personality]] is [[unique]]—no two [[mortals]] being alike—it [[inevitably]] follows that no two [[human being]]s can similarly [[interpret]] the leadings and urges of the [[spirit]] of [[divinity]] which lives within their [[minds]]. A [[group]] of [[mortals]] can [[experience]] [[spiritual]] [[unity]], but they can never [[attain]] [[philosophic]] [[uniformity]]. And this [[diversity]] of the [[interpretation]] of [[religious]] [[thought]] and [[experience]] is shown by the [[fact]] that [https://en.wikipedia.org/wiki/List_of_Christian_theologians#20th_century twentieth-century theologians] and [https://en.wikipedia.org/wiki/List_of_philosophers_born_in_the_twentieth_century philosophers] have formulated upward of five hundred different [[definitions]] of [[religion]]. In [[reality]], every [[human being]] defines [[religion]] in the terms of his own [[experiential]] [[interpretation]] of the [[divine]] [[impulses]] [[emanating]] from the [[Thought Adjuster|God spirit]] that indwells him, and therefore must such an [[interpretation]] be [[unique]] and wholly [[different]] from the [[religious]] [[philosophy]] of all other [[human being]]s.

103:1.2 When one [[mortal]] is in full [[agreement]] with the d [[philosophy]] of a fellow [[mortal]], that [[phenomenon]] indicates that these two [[beings]] have had a similar [[religious]] [[experience]] touching the matters concerned in their similarity of philosophic religious [[interpretation]].

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103:1.3 While your [[religion]] is a matter of [[personal]] [[experience]], it is most important that you should be [[exposed]] to the [[knowledge]] of a vast number of [~~http~~://books.google.com/books?id=fm8cAAAAMAAJ&printsec=frontcover&dq=varieties+of+religious+experience&source=bl&ots=tOEX1DWNBC&sig=My2M7MPM_zsa7-M0i3ZI0ULRwX4&hl=en&ei=Nx6tTNrsOYSglAer6ZWbCQ&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCoQ6AEwAg#v=onepage&q&f=false other religious experiences][~~http~~://en.wikipedia.org/wiki/Religious_Experience_Research_Centre] (the [[diverse]] [[interpretations]] of other and [[diverse]] [[mortals]]) to the end that you may prevent your [[religious]] life from becoming egocentric—[[circumscribed]], [[selfish]], and unsocial.

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103:1.3 While your [[religion]] is a matter of [[personal]] [[experience]], it is most important that you should be [[exposed]] to the [[knowledge]] of a vast number of [https://books.google.com/books?id=fm8cAAAAMAAJ&printsec=frontcover&dq=varieties+of+religious+experience&source=bl&ots=tOEX1DWNBC&sig=My2M7MPM_zsa7-M0i3ZI0ULRwX4&hl=en&ei=Nx6tTNrsOYSglAer6ZWbCQ&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCoQ6AEwAg#v=onepage&q&f=false other religious experiences][https://en.wikipedia.org/wiki/Religious_Experience_Research_Centre] (the [[diverse]] [[interpretations]] of other and [[diverse]] [[mortals]]) to the end that you may prevent your [[religious]] life from becoming egocentric—[[circumscribed]], [[selfish]], and unsocial.

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103:1.4 [~~http~~://en.wikipedia.org/wiki/Rationalism 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]].

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103:1.4 [https://en.wikipedia.org/wiki/Rationalism 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]].

103:1.5 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]].

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==103:2. RELIGION AND THE INDIVIDUAL==

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103:2.1 [[Religion]] is [[functional]] in the [[human]] [[mind]] and has been [[realized]] in [[experience]] prior to its [[appearance]] in [[human]] [[consciousness]]. A [[child]] has been in [[existence]] about nine months before it [[experiences]] [[birth]]. But the "birth" of [[religion]] is not sudden; it is rather a [[gradual]] [[emergence]]. Nevertheless, sooner or later there is a "birth day." You do not enter the [[kingdom of heaven]] unless you have been "born again"[~~http~~://nordan.daynal.org/wiki/index.php?title=Gospel_of_john#Chapter_3]—born of the Spirit. Many [[spiritual]] [[births]] are accompanied by much [[anguish]] of spirit and marked [[psychological]] [~~http~~://en.wikipedia.org/wiki/Perturbation_(biology) perturbations], as many [[physical]] [[births]] are characterized by a "stormy labor" and other [[abnormalities]] of "delivery." Other [[spiritual]] [[births]] are a [[natural]] and [[normal]] [[growth]] of the [[recognition]] of [[supreme]] [[values]] with an enhancement of spiritual [[experience]], albeit no [[religious]] [[development]] occurs without [[conscious]] [[effort]] and [[positive]] and [[individual]] [[determinations]]. [[Religion]] is never a [[passive]] [[experience]], a [[negative]] [[attitude]]. What is termed the "birth of religion" is not directly [[associated]] with so-called [[conversion]] [[experiences]] which usually characterize religious [[episodes]] occurring later in life as a result of [[mental]] [[conflict]], [[emotional]] [~~http~~://en.wikipedia.org/wiki/Psychological_repression repression], and [[temperamental]] upheavals.

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103:2.1 [[Religion]] is [[functional]] in the [[human]] [[mind]] and has been [[realized]] in [[experience]] prior to its [[appearance]] in [[human]] [[consciousness]]. A [[child]] has been in [[existence]] about nine months before it [[experiences]] [[birth]]. But the "birth" of [[religion]] is not sudden; it is rather a [[gradual]] [[emergence]]. Nevertheless, sooner or later there is a "birth day." You do not enter the [[kingdom of heaven]] unless you have been "born again"[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_john#Chapter_3]—born of the Spirit. Many [[spiritual]] [[births]] are accompanied by much [[anguish]] of spirit and marked [[psychological]] [https://en.wikipedia.org/wiki/Perturbation_(biology) perturbations], as many [[physical]] [[births]] are characterized by a "stormy labor" and other [[abnormalities]] of "delivery." Other [[spiritual]] [[births]] are a [[natural]] and [[normal]] [[growth]] of the [[recognition]] of [[supreme]] [[values]] with an enhancement of spiritual [[experience]], albeit no [[religious]] [[development]] occurs without [[conscious]] [[effort]] and [[positive]] and [[individual]] [[determinations]]. [[Religion]] is never a [[passive]] [[experience]], a [[negative]] [[attitude]]. What is termed the "birth of religion" is not directly [[associated]] with so-called [[conversion]] [[experiences]] which usually characterize religious [[episodes]] occurring later in life as a result of [[mental]] [[conflict]], [[emotional]] [https://en.wikipedia.org/wiki/Psychological_repression repression], and [[temperamental]] upheavals.

103:2.2 But those [[persons]] who were so reared by their [[parents]] that they grew up in the [[consciousness]] of being [[children]] of a loving [[heavenly Father]], should not look askance at their fellow [[mortals]] who could only [[attain]] such [[consciousness]] of fellowship with [[God]] through a [[psychological]] [[crisis]], an [[emotional]] [[upheaval]].

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103:2.3 The [[evolutionary]] [[soil]] in the [[mind]] of man in which the seed of [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION 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]].

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103:2.3 The [[evolutionary]] [[soil]] in the [[mind]] of man in which the seed of [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION 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]].

103:2.4 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]].

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103:2.8 When a [[moral]] [[being]] [[chooses]] to be [[unselfish]] when confronted by the urge to be [[selfish]], that is [[primitive]] [[religious]] [[experience]]. No [[animal]] can make such a [[choice]]; such a decision is both [[human]] and [[religious]]. It [[embraces]] the [[fact]] of [[God-consciousness]] and exhibits the [[impulse]] of [[social]] [[service]], the basis of the brotherhood of man. When [[mind]] chooses a right [[moral]] [[judgment]] by an [[act]] of the [[free will]], such a [[decision]] [[constitutes]] a [[religious]] [[experience]].

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103:2.9 But before a [[child]] has [[developed]] sufficiently to acquire [[moral]] [[capacity]] and therefore to be able to choose [[altruistic]] [[service]], he has already [[developed]] a strong and well-unified [[egoistic]] [[nature]]. And it is this [[factual]] situation that gives rise to the [[theory]] of the [[struggle]] between the "higher" and the "lower" natures, between the "[~~http~~://nordan.daynal.org/wiki/index.php?title=The_Letter_of_Paul_to_the_Ephesians#The_Letter_of_Paul_to_the_Ephesians.2C_IV old man of sin" and the "new nature]" of [[grace]]. Very early in life the [[normal]] child begins to learn that it is "more blessed to give than to receive."[~~http~~://nordan.daynal.org/wiki/index.php?title=Acts_of_the_Apostles#Acts.20]

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103:2.9 But before a [[child]] has [[developed]] sufficiently to acquire [[moral]] [[capacity]] and therefore to be able to choose [[altruistic]] [[service]], he has already [[developed]] a strong and well-unified [[egoistic]] [[nature]]. And it is this [[factual]] situation that gives rise to the [[theory]] of the [[struggle]] between the "higher" and the "lower" natures, between the "[https://nordan.daynal.org/wiki/index.php?title=The_Letter_of_Paul_to_the_Ephesians#The_Letter_of_Paul_to_the_Ephesians.2C_IV old man of sin" and the "new nature]" of [[grace]]. Very early in life the [[normal]] child begins to learn that it is "more blessed to give than to receive."[https://nordan.daynal.org/wiki/index.php?title=Acts_of_the_Apostles#Acts.20]

103:2.10 Man tends to identify the urge to be [[self]]-serving with his [[ego]]—himself. In [[contrast]] he is inclined to identify the will to be [[altruistic]] with some [[influence]] outside himself—[[God]]. And indeed is such a [[judgment]] right, for all such nonself [[desires]] do actually have their [[origin]] in the leadings of the indwelling [[Thought Adjuster]], and this Adjuster is a [[fragment]] of [[God]]. The [[impulse]] of the spirit Monitor is [[realized]] in human [[consciousness]] as the urge to be [[altruistic]], fellow-creature minded. At least this is the early and [[fundamental]] [[experience]] of the child mind. When the growing child fails of [[personality]] [[unification]], the [[altruistic]] drive may become so overdeveloped as to work serious [[injury]] to the [[welfare]] of the [[self]]. A misguided [[conscience]] can become [[responsible]] for much [[conflict]], [[worry]], [[sorrow]], and no end of human unhappiness.

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==103:3. RELIGION AND THE HUMAN RACE==

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103:3.1 While the [[belief]] in [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_86#86:6._THE_GHOST-SPIRIT_ENVIRONMENT spirits], [[dreams]], and diverse other [[superstitions]] all played a part in the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_85#PAPER_85:_THE_ORIGINS_OF_WORSHIP evolutionary origin] of [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_86#86:7._THE_FUNCTION_OF_PRIMITIVE_RELIGION primitive religions], you should not overlook the [[influence]] of the [[clan]] or [[tribal]] spirit of [[solidarity]]. In the [[group]] [[relationship]] there was presented the exact [[social]] situation which provided the [[challenge]] to the [[egoistic]]-[[altruistic]] [[conflict]] in the [[moral]] [[nature]] of the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_62#62:6._EVOLUTION_OF_THE_HUMAN_MIND early human mind]. In spite of their [[belief]] in spirits, [~~http~~://en.wikipedia.org/wiki/Australian_Aborigines primitive Australians] still [[focus]] their [[religion]] upon the [[clan]]. In time, such [[religious]] [[concepts]] tend to [[personalize]], first, as [[animals]], and later, as a [[superman]] or as a [[God]]. Even such inferior [[races]] as the [~~http~~://en.wikipedia.org/wiki/Bushmen African Bushmen], who are not even [[totemic]] in their [[beliefs]], do have a [[recognition]] of the [[difference]] between the [[self]]-interest and the [[group]]-interest, a [[primitive]] distinction between the [[values]] of the [[secular]] and the [[sacred]]. But the [[social]] [[group]] is not the [[source]] of [[religious]] [[experience]][~~http~~://books.google.com/books?id=oeRxqlTiAmsC&printsec=frontcover#v=onepage&q&f=false]. Regardless of the [[influence]] of all these [[primitive]] contributions to man's [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_86 early religion], the [[fact]] remains that the true religious [[impulse]] has its [[origin]] in [[genuine]] [[spirit]] [[presences]] [[activating]] the [[Free will|will]] to be [[unselfish]].

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103:3.1 While the [[belief]] in [https://nordan.daynal.org/wiki/index.php?title=Paper_86#86:6._THE_GHOST-SPIRIT_ENVIRONMENT spirits], [[dreams]], and diverse other [[superstitions]] all played a part in the [https://nordan.daynal.org/wiki/index.php?title=Paper_85#PAPER_85:_THE_ORIGINS_OF_WORSHIP evolutionary origin] of [https://nordan.daynal.org/wiki/index.php?title=Paper_86#86:7._THE_FUNCTION_OF_PRIMITIVE_RELIGION primitive religions], you should not overlook the [[influence]] of the [[clan]] or [[tribal]] spirit of [[solidarity]]. In the [[group]] [[relationship]] there was presented the exact [[social]] situation which provided the [[challenge]] to the [[egoistic]]-[[altruistic]] [[conflict]] in the [[moral]] [[nature]] of the [https://nordan.daynal.org/wiki/index.php?title=Paper_62#62:6._EVOLUTION_OF_THE_HUMAN_MIND early human mind]. In spite of their [[belief]] in spirits, [https://en.wikipedia.org/wiki/Australian_Aborigines primitive Australians] still [[focus]] their [[religion]] upon the [[clan]]. In time, such [[religious]] [[concepts]] tend to [[personalize]], first, as [[animals]], and later, as a [[superman]] or as a [[God]]. Even such inferior [[races]] as the [https://en.wikipedia.org/wiki/Bushmen African Bushmen], who are not even [[totemic]] in their [[beliefs]], do have a [[recognition]] of the [[difference]] between the [[self]]-interest and the [[group]]-interest, a [[primitive]] distinction between the [[values]] of the [[secular]] and the [[sacred]]. But the [[social]] [[group]] is not the [[source]] of [[religious]] [[experience]][https://books.google.com/books?id=oeRxqlTiAmsC&printsec=frontcover#v=onepage&q&f=false]. Regardless of the [[influence]] of all these [[primitive]] contributions to man's [https://nordan.daynal.org/wiki/index.php?title=Paper_86 early religion], the [[fact]] remains that the true religious [[impulse]] has its [[origin]] in [[genuine]] [[spirit]] [[presences]] [[activating]] the [[Free will|will]] to be [[unselfish]].

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103:3.2 [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_92 Later religion] is [[foreshadowed]] in the [[primitive]] [[belief]] in [[natural]] [[wonders]] and [[mysteries]], the [[impersonal]] [[mana]]. But sooner or later the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_86 evolving religion] requires that the [[individual]] should make some [[personal]] [[sacrifice]] for the [[good]] of his [[social]] [[group]], should do something to make other people [[happier]] and better. Ultimately, [[religion]] is [[destined]] to become the [[service]] of [[God]] and of [[man]].

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103:3.2 [https://nordan.daynal.org/wiki/index.php?title=Paper_92 Later religion] is [[foreshadowed]] in the [[primitive]] [[belief]] in [[natural]] [[wonders]] and [[mysteries]], the [[impersonal]] [[mana]]. But sooner or later the [https://nordan.daynal.org/wiki/index.php?title=Paper_86 evolving religion] requires that the [[individual]] should make some [[personal]] [[sacrifice]] for the [[good]] of his [[social]] [[group]], should do something to make other people [[happier]] and better. Ultimately, [[religion]] is [[destined]] to become the [[service]] of [[God]] and of [[man]].

103:3.3 [[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 [[Dominate|mastered]] [[religion]].

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103:3.4 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]].

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103:3.5 Man evolved through the [[superstitions]] of [[mana]], [[magic]], [[nature]] [[worship]], [[spirit]] [[fear]], and [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_85#85:3._THE_WORSHIP_OF_ANIMALS 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]].

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103:3.5 Man evolved through the [[superstitions]] of [[mana]], [[magic]], [[nature]] [[worship]], [[spirit]] [[fear]], and [https://nordan.daynal.org/wiki/index.php?title=Paper_85#85:3._THE_WORSHIP_OF_ANIMALS 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]].

==103:4. SPIRITUAL COMMUNION==

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103:4.1 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 [~~http~~://en.wikipedia.org/wiki/Lord%27s_supper Lord's Supper] retains this [[mode]] of [[communion]]. The [[atmosphere]] of the [[communion]] provides a refreshing and comforting period of truce in the [[conflict]] of the [[self]]-seeking [[ego]] with the [[altruistic]] urge of the [[indwelling spirit]] Monitor. And this is the prelude to true [[worship]]—the [[practice]] of the [[presence]] of [[God]] which [[eventuates]] in the [[emergence]] of the [[brotherhood]] of man.

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103:4.1 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 [https://en.wikipedia.org/wiki/Lord%27s_supper Lord's Supper] retains this [[mode]] of [[communion]]. The [[atmosphere]] of the [[communion]] provides a refreshing and comforting period of truce in the [[conflict]] of the [[self]]-seeking [[ego]] with the [[altruistic]] urge of the [[indwelling spirit]] Monitor. And this is the prelude to true [[worship]]—the [[practice]] of the [[presence]] of [[God]] which [[eventuates]] in the [[emergence]] of the [[brotherhood]] of man.

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103:4.2 When [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN 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]].

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103:4.2 When [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN 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]].

103:4.3 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.

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==103:5. THE ORIGIN OF IDEALS==

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103:5.1 The early [~~http~~://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 [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_62#62:6._EVOLUTION_OF_THE_HUMAN_MIND human mind].

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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].

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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. [~~http~~://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]].

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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]].

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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]].

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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 [~~http~~://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]].

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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]].

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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."[~~http~~://nordan.daynal.org/wiki/index.php?title=Gospel_of_john#Chapter_12]

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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]].

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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]].

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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 [https://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]].

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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 [~~http~~://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]].

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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]].

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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."[~~http~~://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].

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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]], [https://en.wikipedia.org/wiki/Separation_of_church_and_state church, and state].

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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.

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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 [https://en.wikipedia.org/wiki/Free_thought freethinking] without having to become "[https://en.wikipedia.org/wiki/Brethren_of_the_Free_Spirit freethinkers]"[https://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.

==103:6. PHILOSOPHIC CO-ORDINATION==

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103:6.1 [[Theology]] is the [[study]] of the [[actions]] and [[reactions]] of the [[human]] spirit; it can never become a [[science]] since it must always be combined more or less with [[psychology]] in its [[personal]] [[expression]] and with [[philosophy]] in its systematic portrayal. [[Theology]] is always the [[study]] of your [[religion]]; the [[study]] of [[Other|another]]'s religion is [[psychology]].

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103:6.2 When man approaches the [[study]] and [[examination]] of his [[universe]] from the outside, he brings into being the various [[physical sciences]]; when he approaches the [[research]] of himself and the [[universe]] from the inside, he gives [[origin]] to [[theology]] and [[metaphysics]]. The later art of [[philosophy]] [[develops]] in an [[effort]] to [[harmonize]] the many discrepancies which are [[destined]] at first to appear between the findings and teachings of these two [~~http~~://en.wikipedia.org/wiki/Diametrical_opposition diametrically] [[opposite]] avenues of approaching the [[universe]] of [[things]] and [[beings]].

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103:6.2 When man approaches the [[study]] and [[examination]] of his [[universe]] from the outside, he brings into being the various [[physical sciences]]; when he approaches the [[research]] of himself and the [[universe]] from the inside, he gives [[origin]] to [[theology]] and [[metaphysics]]. The later art of [[philosophy]] [[develops]] in an [[effort]] to [[harmonize]] the many discrepancies which are [[destined]] at first to appear between the findings and teachings of these two [https://en.wikipedia.org/wiki/Diametrical_opposition diametrically] [[opposite]] avenues of approaching the [[universe]] of [[things]] and [[beings]].

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103:6.3 [[Religion]] has to do with the [[spiritual]] [[viewpoint]], the [[awareness]] of the [[Inner Life|insideness]] of [[human]] [[experience]]. Man's spiritual [[nature]] affords him the [[opportunity]] of turning the [[universe]] [~~http~~://www.outsideinthemovie.com/watch/ outside in]. It is therefore true that, viewed exclusively from the insideness of [[personality]] [[experience]], all [[creation]] appears to be [[spiritual]] in [[nature]].

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103:6.3 [[Religion]] has to do with the [[spiritual]] [[viewpoint]], the [[awareness]] of the [[Inner Life|insideness]] of [[human]] [[experience]]. Man's spiritual [[nature]] affords him the [[opportunity]] of turning the [[universe]] [https://www.outsideinthemovie.com/watch/ outside in]. It is therefore true that, viewed exclusively from the insideness of [[personality]] [[experience]], all [[creation]] appears to be [[spiritual]] in [[nature]].

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103:6.4 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 [~~http~~://math.ucr.edu/home/baez/klein.html inside out].

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103:6.4 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 [https://math.ucr.edu/home/baez/klein.html inside out].

103:6.5 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]].

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103:6.6 Always must man's [[Thought Adjuster|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]].

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103:6.7 Your [[difficulty]] in arriving at a more [[harmonious]] [[co-ordination]] between [[science]] and [[religion]] is due to your utter [[ignorance]] of the intervening [[domain]] of the [[morontia]] world of [[things]] and [[beings]]. The [[local universe]] consists of [[three]] [[degrees]], or [[stages]], of [[reality]] [[manifestation]]: [[matter]], [[morontia]], and [[spirit]]. The morontia [[angle]] of approach erases all [[divergence]] between the findings of the [[physical sciences]] and the [[functioning]] of the [[spirit]] of [[religion]]. [[Reason]] is the [[understanding]] [[technique]] of [[the sciences]]; [[faith]] is the [[insight]] [[technique]] of [[religion]]; [[mota]] is the [[technique]] of the [[morontia]] level. [[Mota]] is a supermaterial [[reality]] [[sensitivity]] which is beginning to [[compensate]] incomplete [[growth]], having for its substance [[knowledge]]-[[reason]] and for its [[essence]] [[faith]]-[[insight]]. [[Mota]] is a superphilosophical [[reconciliation]] of [[divergent]] [[reality]] [[perception]] which is nonattainable by [[material]] [[personalities]]; it is predicated, in part, on the [[experience]] of having [[survived]] the [[material]] life of the [[flesh]]. But many [[mortals]] have [[recognized]] the desirability of having some [[method]] of reconciling the interplay between the widely separated [[domains]] of [[science]] and [[religion]]; and [[metaphysics]] is the result of man's unavailing attempt to span this well-[[recognized]] [~~http~~://en.wikipedia.org/wiki/Rift chasm]. But [[human]] [[metaphysics]] has proved more [[confusing]] than [[illuminating]]. [[Metaphysics]] stands for man's well-meant but futile [[effort]] to [[compensate]] for the [[absence]] of the [[mota]] of [[morontia]].

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103:6.7 Your [[difficulty]] in arriving at a more [[harmonious]] [[co-ordination]] between [[science]] and [[religion]] is due to your utter [[ignorance]] of the intervening [[domain]] of the [[morontia]] world of [[things]] and [[beings]]. The [[local universe]] consists of [[three]] [[degrees]], or [[stages]], of [[reality]] [[manifestation]]: [[matter]], [[morontia]], and [[spirit]]. The morontia [[angle]] of approach erases all [[divergence]] between the findings of the [[physical sciences]] and the [[functioning]] of the [[spirit]] of [[religion]]. [[Reason]] is the [[understanding]] [[technique]] of [[the sciences]]; [[faith]] is the [[insight]] [[technique]] of [[religion]]; [[mota]] is the [[technique]] of the [[morontia]] level. [[Mota]] is a supermaterial [[reality]] [[sensitivity]] which is beginning to [[compensate]] incomplete [[growth]], having for its substance [[knowledge]]-[[reason]] and for its [[essence]] [[faith]]-[[insight]]. [[Mota]] is a superphilosophical [[reconciliation]] of [[divergent]] [[reality]] [[perception]] which is nonattainable by [[material]] [[personalities]]; it is predicated, in part, on the [[experience]] of having [[survived]] the [[material]] life of the [[flesh]]. But many [[mortals]] have [[recognized]] the desirability of having some [[method]] of reconciling the interplay between the widely separated [[domains]] of [[science]] and [[religion]]; and [[metaphysics]] is the result of man's unavailing attempt to span this well-[[recognized]] [https://en.wikipedia.org/wiki/Rift chasm]. But [[human]] [[metaphysics]] has proved more [[confusing]] than [[illuminating]]. [[Metaphysics]] stands for man's well-meant but futile [[effort]] to [[compensate]] for the [[absence]] of the [[mota]] of [[morontia]].

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103:6.8 [[Metaphysics]] has proved a failure; [[mota]], man cannot [[perceive]]. [[Revelation]] is the only [[technique]] which can [[compensate]] for the [[absence]] of the [[truth]] [[sensitivity]] of [[mota]] in a [[material]] world. [[Revelation]] [[authoritatively]] [[clarifies]] the muddle of [[reason]]-developed metaphysics on an [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_49 evolutionary sphere].

+

103:6.8 [[Metaphysics]] has proved a failure; [[mota]], man cannot [[perceive]]. [[Revelation]] is the only [[technique]] which can [[compensate]] for the [[absence]] of the [[truth]] [[sensitivity]] of [[mota]] in a [[material]] world. [[Revelation]] [[authoritatively]] [[clarifies]] the muddle of [[reason]]-developed metaphysics on an [https://nordan.daynal.org/wiki/index.php?title=Paper_49 evolutionary sphere].

103:6.9 [[Science]] is man's attempted [[study]] of his [[physical]] [[environment]], the world of [[energy]]-[[matter]]; [[religion]] is man's [[experience]] with the [[cosmos]] of [[spirit]] [[values]]; [[philosophy]] has been [[developed]] by man's [[mind]] [[effort]] to [[organize]] and correlate the findings of these widely separated [[concepts]] into something like a reasonable and [[unified]] [[attitude]] toward the [[cosmos]]. [[Philosophy]], [[clarified]] by [[revelation]], [[functions]] acceptably in the [[absence]] of [[mota]] and in the [[presence]] of the breakdown and failure of man's [[reason]] substitute for [[mota]]—[[metaphysics]].

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103:6.10 [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_64#PAPER_64:_THE_EVOLUTIONARY_RACES_OF_COLOR Early man] did not differentiate between the [[energy]] level and the [[spirit]] level. It was the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_78 violet race] and their [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_78#78:4._THE_ANDITES Andite] successors who first attempted to [[divorce]] the [[mathematical]] from the [[volitional]]. Increasingly has civilized man followed in the footsteps of the [~~http~~://en.wikipedia.org/wiki/Aegean_civilizations earliest Greeks] and the [~~http~~://en.wikipedia.org/wiki/Sumer Sumerians] who distinguished between the inanimate and the animate. And as [[civilization]] [[progresses]], [[philosophy]] will have to bridge ever-widening gulfs between the [[spirit]] [[concept]] and the [[energy]] concept. But in the [[Spacetime|time of space]] these divergencies are at one in [[the Supreme]].

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103:6.10 [https://nordan.daynal.org/wiki/index.php?title=Paper_64#PAPER_64:_THE_EVOLUTIONARY_RACES_OF_COLOR Early man] did not differentiate between the [[energy]] level and the [[spirit]] level. It was the [https://nordan.daynal.org/wiki/index.php?title=Paper_78 violet race] and their [https://nordan.daynal.org/wiki/index.php?title=Paper_78#78:4._THE_ANDITES Andite] successors who first attempted to [[divorce]] the [[mathematical]] from the [[volitional]]. Increasingly has civilized man followed in the footsteps of the [https://en.wikipedia.org/wiki/Aegean_civilizations earliest Greeks] and the [https://en.wikipedia.org/wiki/Sumer Sumerians] who distinguished between the inanimate and the animate. And as [[civilization]] [[progresses]], [[philosophy]] will have to bridge ever-widening gulfs between the [[spirit]] [[concept]] and the [[energy]] concept. But in the [[Spacetime|time of space]] these divergencies are at one in [[the Supreme]].

103:6.11 [[Science]] must always be grounded in [[reason]], although [[imagination]] and conjecture are helpful in the extension of its borders. [[Religion]] is forever dependent on [[faith]], albeit [[reason]] is a stabilizing [[influence]] and a helpful handmaid. And always there have been, and ever will be, misleading [[interpretations]] of the [[phenomena]] of both the [[natural]] and the [[spiritual]] worlds, sciences and religions [[falsely]] so called.

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103:6.12 Out of his incomplete grasp of [[science]], his faint hold upon [[religion]], and his [[abortive]] attempts at [[metaphysics]], man has attempted to construct his [[formulations]] of [[philosophy]]. And [[modern]] man would indeed build a worthy and engaging [[philosophy]] of himself and his [[universe]] were it not for the [[Default|breakdown]] of his all-important and indispensable [[metaphysical]] [[connection]] between the worlds of [[matter]] and [[spirit]], the failure of [[metaphysics]] to bridge the [[morontia]] gulf between the [[physical]] and the [[spiritual]]. [[Mortal]] man lacks the [[concept]] of [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_48#48:7._MORONTIA_MOTA morontia mind] and [[material]]; and [[revelation]] is the only [[technique]] for atoning for this deficiency in the [[conceptual]] [[data]] which man so urgently needs in order to construct a [[logical]] [[philosophy]] of the [[universe]] and to arrive at a satisfying understanding of his sure and settled place in that [[universe]].

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103:6.12 Out of his incomplete grasp of [[science]], his faint hold upon [[religion]], and his [[abortive]] attempts at [[metaphysics]], man has attempted to construct his [[formulations]] of [[philosophy]]. And [[modern]] man would indeed build a worthy and engaging [[philosophy]] of himself and his [[universe]] were it not for the [[Default|breakdown]] of his all-important and indispensable [[metaphysical]] [[connection]] between the worlds of [[matter]] and [[spirit]], the failure of [[metaphysics]] to bridge the [[morontia]] gulf between the [[physical]] and the [[spiritual]]. [[Mortal]] man lacks the [[concept]] of [https://nordan.daynal.org/wiki/index.php?title=Paper_48#48:7._MORONTIA_MOTA morontia mind] and [[material]]; and [[revelation]] is the only [[technique]] for atoning for this deficiency in the [[conceptual]] [[data]] which man so urgently needs in order to construct a [[logical]] [[philosophy]] of the [[universe]] and to arrive at a satisfying understanding of his sure and settled place in that [[universe]].

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103:6.13 [[Revelation]] is [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_65#65:4._THE_URANTIA_ADVENTURE evolutionary man]'s only [[hope]] of bridging the [[morontia]] gulf. [[Faith]] and [[reason]], unaided by [[mota]], cannot conceive and construct a [[logical]] [[universe]]. Without the [[insight]] of [[mota]], mortal man cannot [[discern]] [[goodness]], [[love]], and [[truth]] in the [[phenomena]] of the [[material]] world.

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103:6.13 [[Revelation]] is [https://nordan.daynal.org/wiki/index.php?title=Paper_65#65:4._THE_URANTIA_ADVENTURE evolutionary man]'s only [[hope]] of bridging the [[morontia]] gulf. [[Faith]] and [[reason]], unaided by [[mota]], cannot conceive and construct a [[logical]] [[universe]]. Without the [[insight]] of [[mota]], mortal man cannot [[discern]] [[goodness]], [[love]], and [[truth]] in the [[phenomena]] of the [[material]] world.

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103:6.14 When the [[philosophy]] of man leans heavily toward the world of [[matter]], it becomes rationalistic or [~~http~~://en.wikipedia.org/wiki/Naturalism (philosophy) 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]] [[evaluation]]s have fallen into one of these three [[distortion]]s 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]] [~~http~~://en.wikipedia.org/wiki/Curvature curvature] of all [[relation]] [[concepts]].

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103:6.14 When the [[philosophy]] of man leans heavily toward the world of [[matter]], it becomes rationalistic or [https://en.wikipedia.org/wiki/Naturalism (philosophy) 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]] [[evaluation]]s have fallen into one of these three [[distortion]]s 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]] [https://en.wikipedia.org/wiki/Curvature curvature] of all [[relation]] [[concepts]].

103:6.15 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]]. By this [[union]] man can [[compensate]] somewhat for his failure to [[develop]] an adequate [[metaphysics]] and for his inability to [[comprehend]] the [[mota]] of the [[morontia]].

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103:7.1 [[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]].

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103:7.2 True [[salvation]] is the [[technique]] of the [[divine]] [[evolution]] of the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_62#62:6._EVOLUTION_OF_THE_HUMAN_MIND mortal mind] from [[matter]] identification through the realms of [[morontia]] [[liaison]] to the high [[universe]] [[status]] of spiritual correlation. And as [[material]] [[intuitive]] [[instinct]] precedes the [[appearance]] of [[reasoned]] [[knowledge]] in [[terrestrial]] [[evolution]], so does the [[manifestation]] of [[spiritual]] [[intuitive]] [[insight]] presage the later [[appearance]] of [[morontia]] and [[spirit]] [[reason]] and [[experience]] in the [[supernal]] [[program]] of [[celestial]] [[evolution]], the [[business]] of [[transmuting]] the [[potentials]] of man the [[temporal]] into the [[actuality]] and [[divinity]] of man the [[eternal]], a [[Corps of Finality|Paradise finaliter]].

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103:7.2 True [[salvation]] is the [[technique]] of the [[divine]] [[evolution]] of the [https://nordan.daynal.org/wiki/index.php?title=Paper_62#62:6._EVOLUTION_OF_THE_HUMAN_MIND mortal mind] from [[matter]] identification through the realms of [[morontia]] [[liaison]] to the high [[universe]] [[status]] of spiritual correlation. And as [[material]] [[intuitive]] [[instinct]] precedes the [[appearance]] of [[reasoned]] [[knowledge]] in [[terrestrial]] [[evolution]], so does the [[manifestation]] of [[spiritual]] [[intuitive]] [[insight]] presage the later [[appearance]] of [[morontia]] and [[spirit]] [[reason]] and [[experience]] in the [[supernal]] [[program]] of [[celestial]] [[evolution]], the [[business]] of [[transmuting]] the [[potentials]] of man the [[temporal]] into the [[actuality]] and [[divinity]] of man the [[eternal]], a [[Corps of Finality|Paradise finaliter]].

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103:7.3 But as [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_40#40:5._MORTALS_OF_TIME_AND_SPACE ascending man] reaches inward and [[Paradiseward]] for the [[God]] [[experience]], he will likewise be reaching outward and spaceward for an [[energy]] [[understanding]] of the [[material]] [[cosmos]]. The [[progression]] of [[science]] is not limited to the [[terrestrial]] life of man; his [[universe]] and [[superuniverse]] [[ascension]] [[experience]] will to no small [[degree]] be the study of [[energy]] [[transmutation]] and [[material]] [[metamorphosis]]. [[God]] is [[spirit]], but [[Deity]] is [[unity]], and the unity of Deity not only [[embraces]] the [[spiritual]] [[values]] of the [[Universal Father]] and the [[Eternal Son]] but is also cognizant of the [[energy]] [[facts]] of the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_9#9:3._THE_UNIVERSAL_MANIPULATOR Universal Controller] and the [[Isle of Paradise]], while these two [[phases]] of [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_56#56:9._UNIVERSAL_ABSOLUTE_UNITY universal reality] are perfectly correlated in the [[mind]] [[relationships]] of the [[Conjoint Actor]] and unified on the [[finite]] level in the emerging [[Deity]] of the [[Supreme Being]].

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103:7.3 But as [https://nordan.daynal.org/wiki/index.php?title=Paper_40#40:5._MORTALS_OF_TIME_AND_SPACE ascending man] reaches inward and [[Paradiseward]] for the [[God]] [[experience]], he will likewise be reaching outward and spaceward for an [[energy]] [[understanding]] of the [[material]] [[cosmos]]. The [[progression]] of [[science]] is not limited to the [[terrestrial]] life of man; his [[universe]] and [[superuniverse]] [[ascension]] [[experience]] will to no small [[degree]] be the study of [[energy]] [[transmutation]] and [[material]] [[metamorphosis]]. [[God]] is [[spirit]], but [[Deity]] is [[unity]], and the unity of Deity not only [[embraces]] the [[spiritual]] [[values]] of the [[Universal Father]] and the [[Eternal Son]] but is also cognizant of the [[energy]] [[facts]] of the [https://nordan.daynal.org/wiki/index.php?title=Paper_9#9:3._THE_UNIVERSAL_MANIPULATOR Universal Controller] and the [[Isle of Paradise]], while these two [[phases]] of [https://nordan.daynal.org/wiki/index.php?title=Paper_56#56:9._UNIVERSAL_ABSOLUTE_UNITY universal reality] are perfectly correlated in the [[mind]] [[relationships]] of the [[Conjoint Actor]] and unified on the [[finite]] level in the emerging [[Deity]] of the [[Supreme Being]].

103:7.4 The [[union]] of the [[scientific]] [[attitude]] and the religious [[insight]] by the mediation of [[experiential]] [[philosophy]] is part of man's long [[Ascension Career|Paradise-ascension]] experience. The approximations of mathematics and the certainties of insight will always require the harmonizing function of mind logic on all levels of [[experience]] short of the maximum [[attainment]] of [[the Supreme]].

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103:7.6 [[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]].

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103:7.7 What both [[developing]] [[science]] and [[religion]] need is more searching and fearless [[self]]-[[criticism]], a greater awareness of incompleteness in [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_56#56:1._PHYSICAL_CO-ORDINATION evolutionary status]. The [[teachers]] of both [[science]] and [[religion]] are often altogether too [[self]]-[[confident]] and [[dogmatic]]. [[Science]] and [[religion]] can only be self-[[critical]] of their [[facts]]. The [[moment]] departure is made from the [[stage]] of [[facts]], [[reason]] abdicates or else rapidly [[degenerates]] into a consort of [[false]] [[logic]].

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103:7.7 What both [[developing]] [[science]] and [[religion]] need is more searching and fearless [[self]]-[[criticism]], a greater awareness of incompleteness in [https://nordan.daynal.org/wiki/index.php?title=Paper_56#56:1._PHYSICAL_CO-ORDINATION evolutionary status]. The [[teachers]] of both [[science]] and [[religion]] are often altogether too [[self]]-[[confident]] and [[dogmatic]]. [[Science]] and [[religion]] can only be self-[[critical]] of their [[facts]]. The [[moment]] departure is made from the [[stage]] of [[facts]], [[reason]] abdicates or else rapidly [[degenerates]] into a consort of [[false]] [[logic]].

103:7.8 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]]. Always, in the [[absence]] of [[revelation]] or in the failure to [[accept]] or grasp it, has [[mortal]] man resorted to his futile [[gesture]] of [[metaphysics]], that being the only human substitute for the [[revelation]] of [[truth]] or for the [[mota]] of [[morontia]] [[personality]].

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103:7.11 All divisions of [[human]] [[thought]] are predicated on certain [[assumptions]] which are [[accepted]], though unproved, by the constitutive [[reality]] [[sensitivity]] of the [[mind]] [[endowment]] of man. [[Science]] starts out on its vaunted [[career]] of [[reasoning]] by [[assuming]] the [[reality]] of three [[things]]: [[matter]], [[motion]], and life. [[Religion]] starts out with the [[assumption]] of the validity of three things: [[mind]], [[spirit]], and the [[universe]]—the [[Supreme Being]].

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103:7.12 [[Science]] becomes the [[thought]] [[domain]] of [[mathematics]], of the [[energy]] and [[material]] of [[Spacetime|time in space]]. [[Religion]] assumes to deal not only with [[finite]] and [[temporal]] spirit but also with the spirit of [[eternity]] and [[supremacy]]. Only through a long [[experience]] in [[mota]] can these two extremes of [[universe]] [[perception]] be made to yield [[analogous]] [[interpretations]] of [[origins]], [[functions]], [[relations]], [[realities]], and [[destinies]]. The maximum [[harmonization]] of the [[energy]]-[[spirit]] divergence is in the [[encircuitment]] of the [[Seven Master Spirits]]; the first unification thereof, in the [[Deity]] of the [[Supreme]]; the [~~http~~://nordan.daynal.org/wiki/index.php?title=Paper_56#56:6._UNIFICATION_OF_EVOLUTIONARY_DEITY finality unity] thereof, in the [[infinity]] of the [[First Source and Center]], the [[I AM]].

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103:7.12 [[Science]] becomes the [[thought]] [[domain]] of [[mathematics]], of the [[energy]] and [[material]] of [[Spacetime|time in space]]. [[Religion]] assumes to deal not only with [[finite]] and [[temporal]] spirit but also with the spirit of [[eternity]] and [[supremacy]]. Only through a long [[experience]] in [[mota]] can these two extremes of [[universe]] [[perception]] be made to yield [[analogous]] [[interpretations]] of [[origins]], [[functions]], [[relations]], [[realities]], and [[destinies]]. The maximum [[harmonization]] of the [[energy]]-[[spirit]] divergence is in the [[encircuitment]] of the [[Seven Master Spirits]]; the first unification thereof, in the [[Deity]] of the [[Supreme]]; the [https://nordan.daynal.org/wiki/index.php?title=Paper_56#56:6._UNIFICATION_OF_EVOLUTIONARY_DEITY finality unity] thereof, in the [[infinity]] of the [[First Source and Center]], the [[I AM]].

103:7.13 [[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]].

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==103:8. PHILOSOPHY AND RELIGION==

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103:8.1 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.

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103:8.1 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]].

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103:8.2 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.

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103:8.2 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]] [https://nordan.daynal.org/wiki/index.php?title=Paper_78#78:1._RACIAL_AND_CULTURAL_DISTRIBUTION 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]].

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103:8.3 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.

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103:8.3 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]].

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103:8.4 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.

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103:8.4 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]] [[Atheism|without God]].

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103:8.5 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.

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103:8.5 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.

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103:8.6 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.

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103:8.6 [[Philosophy]], to be of the greatest [[service]] to both [[science]] and [[religion]], should avoid the extremes of both [[materialism]] and [https://en.wikipedia.org/wiki/Pantheism 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]].

==103:9. THE ESSENCE OF RELIGION==

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103:9.1 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.

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103:9.1 [[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.

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103:9.2 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.

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103:9.2 [[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.

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103:9.3 Buddhism in its original form is one of the best religions without a God which has arisen throughout all the evolutionary history of Urantia, although, as this faith developed, it did not remain godless. Religion without faith is a contradiction; without God, a philosophic inconsistency and an intellectual absurdity.

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103:9.3 [[Buddhism]] in its [[original]] form is one of the best religions without a [[God]] which has arisen throughout all the [https://nordan.daynal.org/wiki/index.php?title=The_Urantia_Text_-_Contents#Part_III._The_History_of_Urantia evolutionary history of Urantia], although, as this [[faith]] developed, it did not remain godless. [[Religion]] without [[faith]] is a [[contradiction]]; without [[God]], a philosophic inconsistency and an [[intellectual]] [[absurdity]].

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103:9.4 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.

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103:9.4 The [[magical]] and [[mythological]] parentage of [https://nordan.daynal.org/wiki/index.php?title=Paper_86#86:7._THE_FUNCTION_OF_PRIMITIVE_RELIGION natural religion] does not invalidate the [[reality]] and [[truth]] of the later [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION revelational religions] and the consummate saving [[gospel]] of the religion of [[Jesus]]. [https://nordan.daynal.org/wiki/index.php?title=The_Urantia_Text_-_Contents#Part_IV._The_Life_and_Teachings_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]].

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103:9.5 Although religious experience is a purely spiritual subjective phenomenon, such an experience embraces a positive and living faith attitude toward the highest realms of universe objective reality. The ideal of religious philosophy is such a faith-trust as would lead man unqualifiedly to depend upon the absolute love of the infinite Father of the universe of universes. Such a genuine religious experience far transcends the philosophic objectification of idealistic desire; it actually takes salvation for granted and concerns itself only with learning and doing the will of the Father in Paradise. The earmarks of such a religion are: faith in a supreme Deity, hope of eternal survival, and love, especially of one's fellows.

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103:9.5 Although [[religious]] [[experience]] is a [[purely]] [[spiritual]] [[subjective]] [[phenomenon]], such an [[experience]] [[embraces]] a [[positive]] and living [[faith]] [[attitude]] toward the highest realms of [[universe]] [[objective]] [[reality]]. The [[ideal]] of [[religious]] [[philosophy]] is such a [[faith]]-[[trust]] as would lead man unqualifiedly to depend upon the [[absolute]] [[love]] of the [[Universal Father|infinite Father]] of the [[universe of universes]]. Such a genuine [[religious]] [[experience]] far [[transcends]] the philosophic objectification of idealistic [[desire]]; it [[actually]] takes [[salvation]] for granted and concerns itself only with learning and [[doing the will of the Father]] in [[Paradise]]. The earmarks of such a [[religion]] are: [[faith]] in a [[supreme]] [[Deity]], [[hope]] of [[eternal]] [[survival]], and [[love]], especially of one's fellows.

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103:9.6 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, in the last analysis, 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.

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103:9.6 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, in the last [[analysis]], 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]].

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103:9.7 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.

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103:9.7 [[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]].

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103:9.8 Science (knowledge) is founded on the inherent (adjutant spirit) assumption that reason is valid, that the universe can be comprehended. Philosophy (co-ordinate comprehension) is founded on the inherent (spirit of wisdom) assumption that wisdom is valid, that the material universe can be co-ordinated with the spiritual. Religion (the truth of personal spiritual experience) is founded on the inherent (Thought Adjuster) assumption that faith is valid, that God can be known and attained.

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103:9.8 [[Science]] ([[knowledge]]) is founded on the [[inherent]] ([[Adjutant Mind Spirits|adjutant spirit]]) [[assumption]] that [[reason]] is valid, that the [[universe]] can be [[comprehended]]. [[Philosophy]] ([[co-ordinate]] comprehension) is founded on the [[inherent]] ([[Adjutant Mind Spirits|spirit of wisdom]]) [[assumption]] that [[wisdom]] is valid, that the [[material]] [[universe]] can be [[co-ordinated]] with the [[spiritual]]. [[Religion]] (the [[truth]] of [[personal]] [[spiritual]] [[experience]]) is founded on the [[inherent]] ([[Thought Adjuster]]) assumption that [[faith]] is valid, that [[God]] can be known and [[attained]].

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103:9.9 The full realization of the reality of mortal life consists in a progressive willingness to believe these assumptions of reason, wisdom, and faith. Such a life is one motivated by truth and dominated by love; and these are the ideals of objective cosmic reality whose existence cannot be materially demonstrated.

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103:9.9 The full [[realization]] of the [[reality]] of [[mortal]] life consists in a [[progressive]] willingness to believe these [[assumptions]] of [[reason]], [[wisdom]], and [[faith]]. Such a life is one [[motivated]] by [[truth]] and [[dominated]] by [[love]]; and these are the [[ideals]] of [[objective]] [[cosmic]] [[reality]] whose [[existence]] cannot be [[materially]] [[demonstrated]].

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103:9.10 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.

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103:9.10 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]].

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103:9.11 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.

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103:9.11 [[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]].

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103:9.12 There is a reality in religious experience that is proportional to the spiritual content, and such a reality is transcendent to reason, science, philosophy, wisdom, and all other human achievements. The convictions of such an experience are unassailable; the logic of religious living is incontrovertible; the certainty of such knowledge is superhuman; the satisfactions are superbly divine, the courage indomitable, the devotions unquestioning, the loyalties supreme, and the destinies ~~final—eternal~~, ultimate, and universal.

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103:9.12 There is a [[reality]] in [[religious]] [[experience]] that is [[proportional]] to the [[spiritual]] [[content]], and such a [[reality]] is [[transcendent]] to [[reason]], [[science]], [[philosophy]], [[wisdom]], and all other human achievements. The [[convictions]] of such an experience are unassailable; the [[logic]] of [[religious]] living is incontrovertible; the [[certainty]] of such [[knowledge]] is [[superhuman]]; the [[satisfactions]] are superbly [[divine]], the [[courage]] indomitable, the [[devotions]] unquestioning, the [[loyalties]] [[supreme]], and the [[destinies]] final—[[eternal]], [[ultimate]], and [[universal]].

103:9.13 Presented by a [[Melchizedek]] of [[Nebadon]].

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[[Category: PART III: The History of Urantia]]

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