Changes

87:1.2 Though the [[savage]] credited ghosts with [[supernatural]] powers, he hardly conceived of them as having [[supernatural]] [[intelligence]]. Many tricks and stratagems were [[practiced]] in an [[effort]] to hoodwink and deceive the [[ghosts]]; civilized man still pins much [[faith]] on the [[hope]] that an outward [[manifestation]] of [[piety]] will in some [[manner]] [[deceive]] even an [[omniscient]] [[Deity]].

87:1.2 Though the [[savage]] credited ghosts with [[supernatural]] powers, he hardly conceived of them as having [[supernatural]] [[intelligence]]. Many tricks and stratagems were [[practiced]] in an [[effort]] to hoodwink and deceive the [[ghosts]]; civilized man still pins much [[faith]] on the [[hope]] that an outward [[manifestation]] of [[piety]] will in some [[manner]] [[deceive]] even an [[omniscient]] [[Deity]].

87:1.3 The [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitives] feared [[sickness]] because they [[observed]] it was often a harbinger of [[death]]. If the tribal [http://en.wikipedia.org/wiki/Medicine_man medicine man] failed to [[cure]] an afflicted [[individual]], the sick man was usually removed from the [[family]] hut, being taken to a smaller one or left in the open air to die alone. A house in which [[death]] had occurred was usually destroyed; if not, it was always avoided, and this [[fear]] prevented early man from building substantial dwellings. It also militated against the [[establishment]] of permanent villages and [[cities]].

87:1.3 The [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitives] feared [[sickness]] because they [[observed]] it was often a harbinger of [[death]]. If the tribal [https://en.wikipedia.org/wiki/Medicine_man medicine man] failed to [[cure]] an afflicted [[individual]], the sick man was usually removed from the [[family]] hut, being taken to a smaller one or left in the open air to die alone. A house in which [[death]] had occurred was usually destroyed; if not, it was always avoided, and this [[fear]] prevented early man from building substantial dwellings. It also militated against the [[establishment]] of permanent villages and [[cities]].

87:1.4 The [[savages]] sat up all night and talked when a member of the [[clan]] died; they feared they too would die if they fell [[asleep]] in the vicinity of a corpse. [[Contagion]] from the corpse substantiated the [[fear]] of the [[dead]], and all peoples, at one [[time]] or another, have employed elaborate [[purification]] [[ceremonies]] designed to cleanse an [[individual]] after contact with the dead. The [[ancients]] believed that [[light]] must be provided for a corpse; a dead body was never permitted to remain in the [[dark]]. In the [http://en.wikipedia.org/wiki/20th_Century twentieth century], candles are still burned in [[death]] chambers, and men still sit up with the dead. So-called civilized man has hardly yet completely eliminated the [[fear]] of dead bodies from his [[philosophy]] of life.

87:1.4 The [[savages]] sat up all night and talked when a member of the [[clan]] died; they feared they too would die if they fell [[asleep]] in the vicinity of a corpse. [[Contagion]] from the corpse substantiated the [[fear]] of the [[dead]], and all peoples, at one [[time]] or another, have employed elaborate [[purification]] [[ceremonies]] designed to cleanse an [[individual]] after contact with the dead. The [[ancients]] believed that [[light]] must be provided for a corpse; a dead body was never permitted to remain in the [[dark]]. In the [https://en.wikipedia.org/wiki/20th_Century twentieth century], candles are still burned in [[death]] chambers, and men still sit up with the dead. So-called civilized man has hardly yet completely eliminated the [[fear]] of dead bodies from his [[philosophy]] of life.

87:1.5 But despite all this [[fear]], men still sought to trick the [[ghost]]. If the [[death]] hut was not destroyed, the corpse was removed through a hole in the wall, never by way of the door. These measures were taken to [[confuse]] the ghost, to prevent its tarrying, and to insure against its return. Mourners also returned from a [[funeral]] by a different road, lest the [[ghost]] follow. Backtracking and scores of other [[tactics]] were [[practiced]] to insure that the ghost would not return from the [[grave]]. The sexes often exchanged clothes in order to [[deceive]] the ghost. [[Mourning]] [[costumes]] were designed to [[disguise]] survivors; later on, to show [[respect]] for the dead and thus appease the [[ghosts]].

87:1.5 But despite all this [[fear]], men still sought to trick the [[ghost]]. If the [[death]] hut was not destroyed, the corpse was removed through a hole in the wall, never by way of the door. These measures were taken to [[confuse]] the ghost, to prevent its tarrying, and to insure against its return. Mourners also returned from a [[funeral]] by a different road, lest the [[ghost]] follow. Backtracking and scores of other [[tactics]] were [[practiced]] to insure that the ghost would not return from the [[grave]]. The sexes often exchanged clothes in order to [[deceive]] the ghost. [[Mourning]] [[costumes]] were designed to [[disguise]] survivors; later on, to show [[respect]] for the dead and thus appease the [[ghosts]].

87:2.2 It was once [[thought]] that the great [[desire]] of a [[ghost]] was to be quickly "laid" so that it might proceed undisturbed to deadland. Any error of commission or omission in the [[acts]] of the living in the [[ritual]] of laying the [[ghost]] was sure to delay its [[progress]] to ghostland. This was believed to be displeasing to the ghost, and an angered ghost was supposed to be a [[source]] of [[calamity]], misfortune, and unhappiness.

87:2.2 It was once [[thought]] that the great [[desire]] of a [[ghost]] was to be quickly "laid" so that it might proceed undisturbed to deadland. Any error of commission or omission in the [[acts]] of the living in the [[ritual]] of laying the [[ghost]] was sure to delay its [[progress]] to ghostland. This was believed to be displeasing to the ghost, and an angered ghost was supposed to be a [[source]] of [[calamity]], misfortune, and unhappiness.

87:2.3 The [[funeral]] [[service]] originated in man's [[effort]] to induce the ghost [[soul]] to depart for its [[future]] [[home]], and the funeral sermon was originally designed to instruct the new ghost how to get there. It was the [[custom]] to provide [[food]] and clothes for the ghost's [[journey]], these articles being placed in or near the grave. The savage believed that it required from three days to a year to " lay the ghost "—to get it away from the vicinity of the grave. The [http://en.wikipedia.org/wiki/Eskimos Eskimos] still believe that the [[soul]] stays with the [[body]] three days.

87:2.3 The [[funeral]] [[service]] originated in man's [[effort]] to induce the ghost [[soul]] to depart for its [[future]] [[home]], and the funeral sermon was originally designed to instruct the new ghost how to get there. It was the [[custom]] to provide [[food]] and clothes for the ghost's [[journey]], these articles being placed in or near the grave. The savage believed that it required from three days to a year to " lay the ghost "—to get it away from the vicinity of the grave. The [https://en.wikipedia.org/wiki/Eskimos Eskimos] still believe that the [[soul]] stays with the [[body]] three days.

87:2.4 [[Silence]] or [[mourning]] was [[observed]] after a [[death]] so that the ghost would not be attracted back [[home]]. Self-[[torture]]—wounds—was a common form of mourning. Many advanced teachers tried to stop this, but they failed. [[Fasting]] and other forms of self-denial were thought to be pleasing to the [[ghosts]], who took [[pleasure]] in the discomfort of the living during the [[transition]] period of lurking about before their actual departure for deadland.

87:2.4 [[Silence]] or [[mourning]] was [[observed]] after a [[death]] so that the ghost would not be attracted back [[home]]. Self-[[torture]]—wounds—was a common form of mourning. Many advanced teachers tried to stop this, but they failed. [[Fasting]] and other forms of self-denial were thought to be pleasing to the [[ghosts]], who took [[pleasure]] in the discomfort of the living during the [[transition]] period of lurking about before their actual departure for deadland.

87:2.5 Long and frequent periods of [[mourning]] inactivity were one of the great obstacles to [[civilization]]'s advancement. Weeks and even months of each year were [[literally]] wasted in this nonproductive and useless [[mourning]]. The [[fact]] that [[professional]] mourners were hired for funeral occasions indicates that mourning was a [[ritual]], not an [[evidence]] of sorrow. [[Moderns]] may mourn the dead out of [[respect]] and because of bereavement, but the [[ancients]] did this because of [[fear]].

87:2.5 Long and frequent periods of [[mourning]] inactivity were one of the great obstacles to [[civilization]]'s advancement. Weeks and even months of each year were [[literally]] wasted in this nonproductive and useless [[mourning]]. The [[fact]] that [[professional]] mourners were hired for funeral occasions indicates that mourning was a [[ritual]], not an [[evidence]] of sorrow. [[Moderns]] may mourn the dead out of [[respect]] and because of bereavement, but the [[ancients]] did this because of [[fear]].

87:2.6 The [[names]] of the dead were never spoken. In [[fact]], they were often banished from the [[language]]. These names became [[taboo]], and in this way the [[languages]] were constantly impoverished. This [[eventually]] produced a multiplication of [[symbolic]] [[speech]] and figurative [[expression]], such as "the name or day one never mentions."[http://wiki.answers.com/Q/Which_one_reindeer_was_never_mentioned_in_The_Night_Before_Christmas]

87:2.6 The [[names]] of the dead were never spoken. In [[fact]], they were often banished from the [[language]]. These names became [[taboo]], and in this way the [[languages]] were constantly impoverished. This [[eventually]] produced a multiplication of [[symbolic]] [[speech]] and figurative [[expression]], such as "the name or day one never mentions."[https://wiki.answers.com/Q/Which_one_reindeer_was_never_mentioned_in_The_Night_Before_Christmas]

87:2.7 The [[ancients]] were so [[anxious]] to get rid of a [[ghost]] that they offered it [[everything]] which might have been desired during life. Ghosts wanted [[wives]] and servants; a well-to-do savage expected that at least one [[slave]] wife would be [[buried]] alive at his [[death]]. It later became the [[custom]] for a [http://en.wikipedia.org/wiki/Widow widow] to commit [[suicide]] on her [[husband]]'s grave. When a [[child]] died, the [[mother]], aunt, or grandmother was often strangled in order that an adult [[ghost]] might accompany and care for the child ghost. And those who thus gave up their lives usually did so willingly; indeed, had they lived in violation of [[custom]], their [[fear]] of ghost wrath would have denuded life of such few [[pleasures]] as the [[primitives]] enjoyed.

87:2.7 The [[ancients]] were so [[anxious]] to get rid of a [[ghost]] that they offered it [[everything]] which might have been desired during life. Ghosts wanted [[wives]] and servants; a well-to-do savage expected that at least one [[slave]] wife would be [[buried]] alive at his [[death]]. It later became the [[custom]] for a [https://en.wikipedia.org/wiki/Widow widow] to commit [[suicide]] on her [[husband]]'s grave. When a [[child]] died, the [[mother]], aunt, or grandmother was often strangled in order that an adult [[ghost]] might accompany and care for the child ghost. And those who thus gave up their lives usually did so willingly; indeed, had they lived in violation of [[custom]], their [[fear]] of ghost wrath would have denuded life of such few [[pleasures]] as the [[primitives]] enjoyed.

87:2.8 It was customary to dispatch a large number of subjects to accompany a dead chief; [[slaves]] were killed when their master died that they might serve him in ghostland. The [http://en.wikipedia.org/wiki/Borneo Borneans] still provide a courier companion; a [[slave]] is speared to [[death]] to make the ghost [[journey]] with his deceased master. Ghosts of murdered [[persons]] were believed to be delighted to have the ghosts of their murderers as slaves; this notion motivated men to [http://en.wikipedia.org/wiki/Head_hunting head hunting].

87:2.8 It was customary to dispatch a large number of subjects to accompany a dead chief; [[slaves]] were killed when their master died that they might serve him in ghostland. The [https://en.wikipedia.org/wiki/Borneo Borneans] still provide a courier companion; a [[slave]] is speared to [[death]] to make the ghost [[journey]] with his deceased master. Ghosts of murdered [[persons]] were believed to be delighted to have the ghosts of their murderers as slaves; this notion motivated men to [https://en.wikipedia.org/wiki/Head_hunting head hunting].

87:2.9 [[Ghosts]] supposedly enjoyed the smell of [[food]]; food offerings at funeral feasts were once universal. The primitive method of saying grace was, before eating, to throw a bit of food into the [[fire]] for the [[purpose]] of appeasing the spirits, while mumbling a [[magic]] [[formula]].

87:2.9 [[Ghosts]] supposedly enjoyed the smell of [[food]]; food offerings at funeral feasts were once universal. The primitive method of saying grace was, before eating, to throw a bit of food into the [[fire]] for the [[purpose]] of appeasing the spirits, while mumbling a [[magic]] [[formula]].

87:2.10 The dead were supposed to use the ghosts of the tools and weapons that were theirs in life. To break an article was to "kill it," thus releasing its ghost to pass on for [[service]] in ghostland. [[Property]] [[sacrifices]] were also made by burning or [[burying]]. [[Ancient]] funeral wastes were enormous. Later races made [[paper]] models and substituted drawings for real objects and [[persons]] in these [[death]] [[sacrifices]]. It was a great advance in [[civilization]] when the [[inheritance]] of kin replaced the burning and [[burying]] of [[property]]. The [http://en.wikipedia.org/wiki/Iroquois Iroquois] Indians made many reforms in funeral waste. And this [[conservation]] of [[property]] enabled them to become the most [[powerful]] of the northern red men. [[Modern]] man is not supposed to [[fear]] [[ghosts]], but [[custom]] is strong, and much [[terrestrial]] wealth is still consumed on funeral [[rituals]] and [[death]] [[ceremonies]].

87:2.10 The dead were supposed to use the ghosts of the tools and weapons that were theirs in life. To break an article was to "kill it," thus releasing its ghost to pass on for [[service]] in ghostland. [[Property]] [[sacrifices]] were also made by burning or [[burying]]. [[Ancient]] funeral wastes were enormous. Later races made [[paper]] models and substituted drawings for real objects and [[persons]] in these [[death]] [[sacrifices]]. It was a great advance in [[civilization]] when the [[inheritance]] of kin replaced the burning and [[burying]] of [[property]]. The [https://en.wikipedia.org/wiki/Iroquois Iroquois] Indians made many reforms in funeral waste. And this [[conservation]] of [[property]] enabled them to become the most [[powerful]] of the northern red men. [[Modern]] man is not supposed to [[fear]] [[ghosts]], but [[custom]] is strong, and much [[terrestrial]] wealth is still consumed on funeral [[rituals]] and [[death]] [[ceremonies]].

==87:3. ANCESTOR WORSHIP==

==87:3. ANCESTOR WORSHIP==

87:3.3 The [[custom]] of [[adopting]] [[children]] was to make sure that some one would provide offerings after [[death]] for the [[peace]] and [[progress]] of the [[soul]]. The [[savage]] lived in fear of the ghosts of his fellows and spent his spare time planning for the safe conduct of his own ghost after [[death]].

87:3.3 The [[custom]] of [[adopting]] [[children]] was to make sure that some one would provide offerings after [[death]] for the [[peace]] and [[progress]] of the [[soul]]. The [[savage]] lived in fear of the ghosts of his fellows and spent his spare time planning for the safe conduct of his own ghost after [[death]].

87:3.4 Most [[tribes]] instituted an [http://en.wikipedia.org/wiki/All_Souls%27_Day all-souls' feast] at least once a year. The [[Romans]] had twelve [[ghost]] feasts and accompanying [[ceremonies]] each year. Half the days of the year were [[dedicated]] to some sort of [[ceremony]] [[associated]] with these [[ancient]] [[cults]]. One Roman emperor tried to reform these [[practices]] by reducing the number of feast days to 135 a year.

87:3.4 Most [[tribes]] instituted an [https://en.wikipedia.org/wiki/All_Souls%27_Day all-souls' feast] at least once a year. The [[Romans]] had twelve [[ghost]] feasts and accompanying [[ceremonies]] each year. Half the days of the year were [[dedicated]] to some sort of [[ceremony]] [[associated]] with these [[ancient]] [[cults]]. One Roman emperor tried to reform these [[practices]] by reducing the number of feast days to 135 a year.

87:3.5 The [[ghost]] [[cult]] was in continuous [[evolution]]. As ghosts were envisioned as passing from the incomplete to the higher [[phase]] of [[existence]], so did the [[cult]] [[eventually]] [[progress]] to the [[worship]] of spirits, and even gods. But regardless of varying [[beliefs]] in more advanced spirits, all [[tribes]] and races once believed in [[ghosts]].

87:3.5 The [[ghost]] [[cult]] was in continuous [[evolution]]. As ghosts were envisioned as passing from the incomplete to the higher [[phase]] of [[existence]], so did the [[cult]] [[eventually]] [[progress]] to the [[worship]] of spirits, and even gods. But regardless of varying [[beliefs]] in more advanced spirits, all [[tribes]] and races once believed in [[ghosts]].

87:4.5 When the [[doctrine]] of good and bad spirits finally matured, it became the most widespread and [[persistent]] of all [[religious]] [[beliefs]]. This [[dualism]] [[represented]] a great religio-[[philosophic]] advance because it enabled man to account for both good luck and bad luck while at the same time believing in [[supermortal]] beings who were to some extent [[consistent]] in their [[behavior]]. The spirits could be counted on to be either good or bad; they were not thought of as being completely [[temperamental]] as the early ghosts of the monospiritism of most [[primitive]] [[religions]] had been conceived to be. Man was at last able to conceive of [[supermortal]] [[forces]] that were [[consistent]] in [[behavior]], and this was one of the most momentous [[discoveries]] of [[truth]] in the entire [[history]] of the [[evolution]] of [[religion]] and in the expansion of [[human]] [[philosophy]].

87:4.5 When the [[doctrine]] of good and bad spirits finally matured, it became the most widespread and [[persistent]] of all [[religious]] [[beliefs]]. This [[dualism]] [[represented]] a great religio-[[philosophic]] advance because it enabled man to account for both good luck and bad luck while at the same time believing in [[supermortal]] beings who were to some extent [[consistent]] in their [[behavior]]. The spirits could be counted on to be either good or bad; they were not thought of as being completely [[temperamental]] as the early ghosts of the monospiritism of most [[primitive]] [[religions]] had been conceived to be. Man was at last able to conceive of [[supermortal]] [[forces]] that were [[consistent]] in [[behavior]], and this was one of the most momentous [[discoveries]] of [[truth]] in the entire [[history]] of the [[evolution]] of [[religion]] and in the expansion of [[human]] [[philosophy]].

87:4.6 [http://nordan.daynal.org/wiki/index.php?title=Paper_92#92:3._THE_NATURE_OF_EVOLUTIONARY_RELIGION Evolutionary religion] has, however, paid a terrible price for the [[concept]] of dual spiritism. Man's early [[philosophy]] was able to [[reconcile]] spirit constancy with the [[vicissitudes]] of [[temporal]] fortune only by postulating two kinds of spirits, one good and the other bad. And while this [[belief]] did enable man to reconcile the [[variables]] of [[chance]] with a concept of unchanging [[supermortal]] [[forces]], this [[doctrine]] has ever since made it difficult for religionists to conceive of [[cosmic]] [[unity]]. The gods of evolutionary [[religion]] have generally been opposed by the [[forces]] of [[darkness]].

87:4.6 [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:3._THE_NATURE_OF_EVOLUTIONARY_RELIGION Evolutionary religion] has, however, paid a terrible price for the [[concept]] of dual spiritism. Man's early [[philosophy]] was able to [[reconcile]] spirit constancy with the [[vicissitudes]] of [[temporal]] fortune only by postulating two kinds of spirits, one good and the other bad. And while this [[belief]] did enable man to reconcile the [[variables]] of [[chance]] with a concept of unchanging [[supermortal]] [[forces]], this [[doctrine]] has ever since made it difficult for religionists to conceive of [[cosmic]] [[unity]]. The gods of evolutionary [[religion]] have generally been opposed by the [[forces]] of [[darkness]].

87:4.7 The [[tragedy]] of all this lies in the [[fact]] that, when these [[ideas]] were taking [[root]] in the [[primitive]] [[mind]] of man, there really were no bad or disharmonious spirits in all the world. Such an unfortunate situation did not develop until after the [http://nordan.daynal.org/wiki/index.php?title=Paper_67#67:1._THE_CALIGASTIA_BETRAYAL Caligastic rebellion] and only [[persisted]] until [[Pentecost]]. The [[concept]] of good and evil as [[cosmic]] co-ordinates is, even in the [http://en.wikipedia.org/wiki/20th_century twentieth century], very much alive in [[human]] [[philosophy]]; most of the world's [[religions]] still carry this [[cultural]] birthmark of the long-gone days of the [[emerging]] [[ghost]] [[cults]].

87:4.7 The [[tragedy]] of all this lies in the [[fact]] that, when these [[ideas]] were taking [[root]] in the [[primitive]] [[mind]] of man, there really were no bad or disharmonious spirits in all the world. Such an unfortunate situation did not develop until after the [https://nordan.daynal.org/wiki/index.php?title=Paper_67#67:1._THE_CALIGASTIA_BETRAYAL Caligastic rebellion] and only [[persisted]] until [[Pentecost]]. The [[concept]] of good and evil as [[cosmic]] co-ordinates is, even in the [https://en.wikipedia.org/wiki/20th_century twentieth century], very much alive in [[human]] [[philosophy]]; most of the world's [[religions]] still carry this [[cultural]] birthmark of the long-gone days of the [[emerging]] [[ghost]] [[cults]].

==87:5. THE ADVANCING GHOST CULT==

==87:5. THE ADVANCING GHOST CULT==

87:5.1 [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] viewed the spirits and [[ghosts]] as having almost unlimited [[rights]] but no [[duties]]; the spirits were [[thought]] to regard man as having manifold duties but no rights. The spirits were believed to look down upon man as constantly failing in the discharge of his [[spiritual]] [[duties]]. It was the general [[belief]] of [[mankind]] that ghosts levied a [[continuous]] [[tribute]] of [[service]] as the price of noninterference in [[human]] affairs, and the least mischance was laid to ghost [[activities]]. Early [[humans]] were so afraid they might overlook some [[honor]] due the gods that, after they had [[sacrificed]] to all known spirits, they did another turn to the "unknown gods,"[http://nordan.daynal.org/wiki/index.php?title=Acts_of_the_Apostles#Acts.17] just to be thoroughly safe.

87:5.1 [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] viewed the spirits and [[ghosts]] as having almost unlimited [[rights]] but no [[duties]]; the spirits were [[thought]] to regard man as having manifold duties but no rights. The spirits were believed to look down upon man as constantly failing in the discharge of his [[spiritual]] [[duties]]. It was the general [[belief]] of [[mankind]] that ghosts levied a [[continuous]] [[tribute]] of [[service]] as the price of noninterference in [[human]] affairs, and the least mischance was laid to ghost [[activities]]. Early [[humans]] were so afraid they might overlook some [[honor]] due the gods that, after they had [[sacrificed]] to all known spirits, they did another turn to the "unknown gods,"[https://nordan.daynal.org/wiki/index.php?title=Acts_of_the_Apostles#Acts.17] just to be thoroughly safe.

87:5.2 And now the simple [[ghost]] [[cult]] is followed by the [[practices]] of the more advanced and [[relatively]] [[complex]] spirit-ghost cult, the [[service]] and [[worship]] of the higher spirits as they evolved in man's [[primitive]] [[imagination]]. Religious [[ceremonial]] must keep pace with [[spirit]] [[evolution]] and [[progress]]. The expanded [[cult]] was but the art of [[self]]-[[maintenance]] [[practiced]] in relation to [[belief]] in [[supernatural]] [[beings]], [[self]]-[[adjustment]] to spirit environment. [[Industrial]] and [[military]] [[organizations]] were [[adjustments]] to natural and [[social]] [[environments]]. And as [[marriage]] arose to meet the demands of [[bisexuality]], so did [[religious]] [[organization]] evolve in [[response]] to the [[belief]] in higher spirit forces and [[spiritual]] [[beings]]. [[Religion]] [[represents]] man's [[adjustment]] to his [[illusions]] of the [[mystery]] of [[chance]]. Spirit [[fear]] and subsequent [[worship]] were [[adopted]] as insurance against misfortune, as [[prosperity]] [[policies]].

87:5.2 And now the simple [[ghost]] [[cult]] is followed by the [[practices]] of the more advanced and [[relatively]] [[complex]] spirit-ghost cult, the [[service]] and [[worship]] of the higher spirits as they evolved in man's [[primitive]] [[imagination]]. Religious [[ceremonial]] must keep pace with [[spirit]] [[evolution]] and [[progress]]. The expanded [[cult]] was but the art of [[self]]-[[maintenance]] [[practiced]] in relation to [[belief]] in [[supernatural]] [[beings]], [[self]]-[[adjustment]] to spirit environment. [[Industrial]] and [[military]] [[organizations]] were [[adjustments]] to natural and [[social]] [[environments]]. And as [[marriage]] arose to meet the demands of [[bisexuality]], so did [[religious]] [[organization]] evolve in [[response]] to the [[belief]] in higher spirit forces and [[spiritual]] [[beings]]. [[Religion]] [[represents]] man's [[adjustment]] to his [[illusions]] of the [[mystery]] of [[chance]]. Spirit [[fear]] and subsequent [[worship]] were [[adopted]] as insurance against misfortune, as [[prosperity]] [[policies]].

87:5.3 The [[savage]] [[visualizes]] the good spirits as going about their [[business]], requiring little from [[human being]]s. It is the bad ghosts and spirits who must be kept in good [[humor]]. Accordingly, [[primitive]] peoples paid more [[attention]] to their malevolent [[ghosts]] than to their benign spirits.

87:5.3 The [[savage]] [[visualizes]] the good spirits as going about their [[business]], requiring little from [[human being]]s. It is the bad ghosts and spirits who must be kept in good [[humor]]. Accordingly, [[primitive]] peoples paid more [[attention]] to their malevolent [[ghosts]] than to their benign spirits.

87:5.4 [[Human]] [[prosperity]] was supposed to be especially provocative of the [[envy]] of [[evil]] spirits, and their [[method]] of retaliation was to strike back through a [[human]] [[agency]] and by the [[technique]] of the [http://en.wikipedia.org/wiki/Evil_eye evil eye]. That [[phase]] of the [[cult]] which had to do with [[spirit]] avoidance was much concerned with the [[machinations]] of the [http://en.wikipedia.org/wiki/Evil_eye evil eye]. The [[fear]] of it became almost world-wide. Pretty [[women]] were veiled to [[protect]] them from the evil eye; subsequently many women who [[desired]] to be considered [[beautiful]] adopted this [[practice]]. Because of this fear of bad spirits, [[children]] were seldom allowed out after [[dark]], and the early [[prayers]] always included the petition, "deliver us from the evil eye."[http://www.sacred-texts.com/evil/tee/tee15.htm]

87:5.4 [[Human]] [[prosperity]] was supposed to be especially provocative of the [[envy]] of [[evil]] spirits, and their [[method]] of retaliation was to strike back through a [[human]] [[agency]] and by the [[technique]] of the [https://en.wikipedia.org/wiki/Evil_eye evil eye]. That [[phase]] of the [[cult]] which had to do with [[spirit]] avoidance was much concerned with the [[machinations]] of the [https://en.wikipedia.org/wiki/Evil_eye evil eye]. The [[fear]] of it became almost world-wide. Pretty [[women]] were veiled to [[protect]] them from the evil eye; subsequently many women who [[desired]] to be considered [[beautiful]] adopted this [[practice]]. Because of this fear of bad spirits, [[children]] were seldom allowed out after [[dark]], and the early [[prayers]] always included the petition, "deliver us from the evil eye."[https://www.sacred-texts.com/evil/tee/tee15.htm]

87:5.5 The [[Koran]] contains a whole chapter devoted to the evil eye and [[magic]] spells, and the Jews fully believed in them. The whole [http://www.archaeology.org/0103/newsbriefs/cult.html phallic cult] grew up as a [[defense]] against evil eye. The organs of [[reproduction]] were thought to be the only [[fetish]] which could render it powerless. The evil eye gave [[origin]] to the first [[superstitions]] respecting prenatal marking of [[children]], maternal impressions, and the [[cult]] was at one time well-nigh [[universal]].

87:5.5 The [[Koran]] contains a whole chapter devoted to the evil eye and [[magic]] spells, and the Jews fully believed in them. The whole [https://www.archaeology.org/0103/newsbriefs/cult.html phallic cult] grew up as a [[defense]] against evil eye. The organs of [[reproduction]] were thought to be the only [[fetish]] which could render it powerless. The evil eye gave [[origin]] to the first [[superstitions]] respecting prenatal marking of [[children]], maternal impressions, and the [[cult]] was at one time well-nigh [[universal]].

87:5.6 [[Envy]] is a deep-seated [[human]] trait; therefore did [[primitive]] man ascribe it to his early gods. And since man had once [[practiced]] [[deception]] upon the [[ghosts]], he soon began to deceive the spirits. Said he, "If the spirits are [[jealous]] of our [[beauty]] and [[prosperity]], we will disfigure ourselves and speak lightly of our success." Early [[humility]] was not, therefore, debasement of [[ego]] but rather an attempt to foil and deceive the envious spirits.

87:5.6 [[Envy]] is a deep-seated [[human]] trait; therefore did [[primitive]] man ascribe it to his early gods. And since man had once [[practiced]] [[deception]] upon the [[ghosts]], he soon began to deceive the spirits. Said he, "If the spirits are [[jealous]] of our [[beauty]] and [[prosperity]], we will disfigure ourselves and speak lightly of our success." Early [[humility]] was not, therefore, debasement of [[ego]] but rather an attempt to foil and deceive the envious spirits.

87:5.8 Under the spirit [[cult]], life was at best a [[gamble]], the result of spirit [[control]]. One's [[future]] was not the result of [[effort]], [[industry]], or [[talent]] except as they might be utilized to [[influence]] the spirits. The [[ceremonies]] of spirit propitiation constituted a heavy burden, rendering life tedious and virtually unendurable. From age to age and from [[generation]] to generation, [[race]] after race has sought to improve this superghost [[doctrine]], but no [[generation]] has ever yet dared to wholly reject it.

87:5.8 Under the spirit [[cult]], life was at best a [[gamble]], the result of spirit [[control]]. One's [[future]] was not the result of [[effort]], [[industry]], or [[talent]] except as they might be utilized to [[influence]] the spirits. The [[ceremonies]] of spirit propitiation constituted a heavy burden, rendering life tedious and virtually unendurable. From age to age and from [[generation]] to generation, [[race]] after race has sought to improve this superghost [[doctrine]], but no [[generation]] has ever yet dared to wholly reject it.

87:5.9 The [[intention]] and will of the spirits were [[studied]] by means of omens, [[oracles]], and signs. And these spirit [[messages]] were [[interpreted]] by [http://en.wikipedia.org/wiki/Divination divination], soothsaying, [[magic]], [[ordeals]], and [[astrology]]. The whole [[cult]] was a scheme [[designed]] to placate, satisfy, and buy off the spirits through this [[disguised]] bribery.

87:5.9 The [[intention]] and will of the spirits were [[studied]] by means of omens, [[oracles]], and signs. And these spirit [[messages]] were [[interpreted]] by [https://en.wikipedia.org/wiki/Divination divination], soothsaying, [[magic]], [[ordeals]], and [[astrology]]. The whole [[cult]] was a scheme [[designed]] to placate, satisfy, and buy off the spirits through this [[disguised]] bribery.

87:5.10 And thus there grew up a new and expanded world [[philosophy]] consisting in:

87:5.10 And thus there grew up a new and expanded world [[philosophy]] consisting in:

*3. [[Truth]] —the correct [[understanding]] of, and [[attitude]] toward, spirits, and hence toward life and [[death]].

*3. [[Truth]] —the correct [[understanding]] of, and [[attitude]] toward, spirits, and hence toward life and [[death]].

87:5.11 It was not merely out of [[curiosity]] that the [[ancients]] sought to know the [[future]]; they wanted to dodge ill [[luck]]. [http://en.wikipedia.org/wiki/Divination Divination] was simply an attempt to avoid trouble. During these times, [[dreams]] were regarded as [[prophetic]], while [[everything]] out of the ordinary was considered an [http://en.wikipedia.org/wiki/Omen omen]. And even today the civilized [[races]] are [[cursed]] with the [[belief]] in signs, tokens, and other superstitious remnants of the advancing [[ghost]] [[cult]] of old. Slow, very slow, is man to abandon those [[methods]] whereby he so [[gradually]] and painfully ascended the [[evolutionary]] [[scale]] of life.

87:5.11 It was not merely out of [[curiosity]] that the [[ancients]] sought to know the [[future]]; they wanted to dodge ill [[luck]]. [https://en.wikipedia.org/wiki/Divination Divination] was simply an attempt to avoid trouble. During these times, [[dreams]] were regarded as [[prophetic]], while [[everything]] out of the ordinary was considered an [https://en.wikipedia.org/wiki/Omen omen]. And even today the civilized [[races]] are [[cursed]] with the [[belief]] in signs, tokens, and other superstitious remnants of the advancing [[ghost]] [[cult]] of old. Slow, very slow, is man to abandon those [[methods]] whereby he so [[gradually]] and painfully ascended the [[evolutionary]] [[scale]] of life.

==87:6. COERCION AND EXORCISM==

==87:6. COERCION AND EXORCISM==

87:6.1 When men believed in ghosts only, religious ritual was more personal, less organized, but the recognition of higher spirits necessitated the employment of " higher spiritual methods " in dealing with them. This attempt to improve upon, and to elaborate, the technique of spirit propitiation led directly to the creation of defenses against the spirits. Man felt helpless indeed before the uncontrollable forces operating in terrestrial life, and his feeling of inferiority drove him to attempt to find some compensating adjustment, some technique for evening the odds in the one-sided struggle of man versus the cosmos.

87:6.1 When men believed in [[ghosts]] only, [[religious]] [[ritual]] was more [[personal]], less organized, but the [[recognition]] of higher spirits [[necessitated]] the employment of "higher [[spiritual]] [[methods]]" in dealing with them. This attempt to improve upon, and to elaborate, the [[technique]] of spirit propitiation led directly to the [[creation]] of [[defenses]] against the spirits. Man felt helpless indeed before the uncontrollable [[forces]] operating in [[terrestrial]] life, and his [[feeling]] of inferiority drove him to attempt to find some [[compensating]] [[adjustment]], some [[technique]] for evening the odds in the one-sided [[struggle]] of man versus the [[cosmos]].

87:6.2 In the early days of the cult, man's efforts to influence ghost action were confined to propitiation, attempts by bribery to buy off ill luck. As the evolution of the ghost cult progressed to the concept of good as well as bad spirits, these ceremonies turned toward attempts of a more positive nature, efforts to win good luck. Man's religion no longer was completely negativistic, nor did he stop with the effort to win good luck; he shortly began to devise schemes whereby he could compel spirit co-operation. No longer does the religionist stand defenseless before the unceasing demands of the spirit phantasms of his own devising; the savage is beginning to invent weapons wherewith he may coerce spirit action and compel spirit assistance.

87:6.2 In the early days of the [[cult]], man's efforts to [[influence]] [[ghost]] [[action]] were confined to [https://en.wikipedia.org/wiki/Propitiation propitiation], attempts by bribery to buy off ill luck. As the [[evolution]] of the [[ghost]] [[cult]] progressed to the concept of good as well as bad spirits, these [[ceremonies]] turned toward attempts of a more positive [[nature]], efforts to win good luck. Man's [[religion]] no longer was completely [[negativistic]], nor did he stop with the [[effort]] to win good [[luck]]; he shortly began to devise [[schemes]] whereby he could compel [[spirit]] [[co-operation]]. No longer does the religionist stand defenseless before the unceasing demands of the [[spirit]] phantasms of his own devising; the [[savage]] is beginning to [[invent]] weapons wherewith he may [[coerce]] spirit [[action]] and compel spirit [[assistance]].

87:6.3 Man's first efforts at defense were directed against the ghosts. As the ages passed, the living began to devise methods of resisting the dead. Many techniques were developed for frightening ghosts and driving them away, among which may be cited the following:

87:6.3 Man's first efforts at [[defense]] were directed against the [[ghosts]]. As the ages passed, the living began to devise [[methods]] of resisting the dead. Many [[techniques]] were [[developed]] for frightening ghosts and driving them away, among which may be cited the following:

*1. Cutting off the head and tying up the body in the grave.

*1. Cutting off the head and tying up the [[body]] in the grave.

*2. Stoning the death house.

*2. Stoning the [[death]] house.

*3. Castration or breaking the legs of the corpse.

*3. Castration or breaking the legs of the corpse.

*4. Burying under stones, one origin of the modern tombstone.

*4. [[Burying]] under stones, one [[origin]] of the [[modern]] tombstone.

*5. Cremation, a later-day invention to prevent ghost trouble.

*5. Cremation, a later-day [[invention]] to prevent ghost trouble.

*6. Casting the body into the sea.

*6. Casting the [[body]] into the [[sea]].

*7. Exposure of the body to be eaten by wild animals.

*7. [[Exposure]] of the body to be eaten by wild [[animals]].

87:6.4 Ghosts were supposed to be disturbed and frightened by noise; shouting, bells, and drums drove them away from the living; and these ancient methods are still in vogue at " wakes " for the dead. Foul-smelling concoctions were utilized to banish unwelcome spirits. Hideous images of the spirits were constructed so that they would flee in haste when they beheld themselves. It was believed that dogs could detect the approach of ghosts, and that they gave warning by howling; that cocks would crow when they were near. The use of a cock as a weather vane is in perpetuation of this superstition.

87:6.4 [[Ghosts]] were supposed to be disturbed and frightened by [[noise]]; shouting, bells, and drums drove them away from the living; and these [[ancient]] [[methods]] are still in vogue at "wakes" for the dead. Foul-smelling concoctions were utilized to banish unwelcome spirits. Hideous images of the spirits were constructed so that they would flee in haste when they beheld themselves. It was believed that dogs could detect the approach of [[ghosts]], and that they gave [[warning]] by howling; that cocks would crow when they were near. The use of a cock as a weather vane is in perpetuation of this [[superstition]].

87:6.5 Water was regarded as the best protection against ghosts. Holy water was superior to all other forms, water in which the priests had washed their feet. Both fire and water were believed to constitute impassable barriers to ghosts. The Romans carried water three times around the corpse; in the twentieth century the body is sprinkled with holy water, and hand washing at the cemetery is still a Jewish ritual. Baptism was a feature of the later water ritual; primitive bathing was a religious ceremony. Only in recent times has bathing become a sanitary practice.

87:6.5 [[Water]] was regarded as the best [[protection]] against [[ghosts]]. [[Holy]] water was superior to all other forms, water in which the [[priests]] had washed their feet. Both [[fire]] and [[water]] were believed to [[constitute]] impassable barriers to [[ghosts]]. The [[Romans]] carried water three times around the corpse; in the twentieth century the [[body]] is sprinkled with [[holy]] water, and hand washing at the cemetery is still a [[Jewish]] [[ritual]]. [[Baptism]] was a feature of the later water ritual; [[primitive]] [https://en.wikipedia.org/wiki/Bathing bathing] was a religious [[ceremony]]. Only in recent times has bathing become a sanitary [[practice]].

87:6.6 But man did not stop with ghost coercion; through religious ritual and other practices he was soon attempting to compel spirit action. Exorcism was the employment of one spirit to control or banish another, and these tactics were also utilized for frightening ghosts and spirits. The dual-spiritism concept of good and bad forces offered man ample opportunity to attempt to pit one agency against another, for, if a powerful man could vanquish a weaker one, then certainly a strong spirit could dominate an inferior ghost. Primitive cursing was a coercive practice designed to overawe minor spirits. Later this custom expanded into the pronouncing of curses upon enemies.

87:6.6 But man did not stop with ghost [[coercion]]; through religious [[ritual]] and other [[practices]] he was soon attempting to compel [[spirit]] [[action]]. [https://en.wikipedia.org/wiki/Exorcism Exorcism] was the employment of one [[spirit]] to [[control]] or banish another, and these [[tactics]] were also utilized for frightening [[ghosts]] and spirits. The [[dual]]-spiritism concept of good and bad forces offered man ample [[opportunity]] to attempt to pit one [[agency]] against another, for, if a [[powerful]] man could vanquish a weaker one, then certainly a strong spirit could [[dominate]] an inferior [[ghost]]. [[Primitive]] [[cursing]] was a coercive [[practice]] designed to overawe minor spirits. Later this [[custom]] expanded into the pronouncing of [[curses]] upon enemies.

87:6.7 It was long believed that by reverting to the usages of the more ancient mores the spirits and demigods could be forced into desirable action. Modern man is guilty of the same procedure. You address one another in common, everyday language, but when you engage in prayer, you resort to the older style of another generation, the so-called solemn style.

87:6.7 It was long believed that by reverting to the usages of the more [[ancient]] [[mores]] the spirits and demigods could be forced into desirable [[action]]. [[Modern]] man is [[guilty]] of the same [[procedure]]. You address one another in common, everyday language, but when you engage in [[prayer]], you resort to the older style of another [[generation]], the so-called solemn style.

87:6.8 This doctrine also explains many religious-ritual reversions of a sex nature, such as temple prostitution. These reversions to primitive customs were considered sure guards against many calamities. And with these simple-minded peoples all such performances were entirely free from what modern man would term promiscuity.

87:6.8 This [[doctrine]] also [[explains]] many religious-[[ritual]] reversions of a [[sex]] [[nature]], such as [https://en.wikipedia.org/wiki/Temple_prostitution temple prostitution]. These reversions to [[primitive]] [[customs]] were considered sure guards against many [[calamities]]. And with these simple-minded peoples all such [[performances]] were entirely free from what [[modern]] man would term [[promiscuity]].

87:6.9 Next came the practice of ritual vows, soon to be followed by religious pledges and sacred oaths. Most of these oaths were accompanied by self-torture and self-mutilation; later on, by fasting and prayer. Self-denial was subsequently looked upon as being a sure coercive; this was especially true in the matter of sex suppression. And so primitive man early developed a decided austerity in his religious practices, a belief in the efficacy of self-torture and self-denial as rituals capable of coercing the unwilling spirits to react favorably toward all such suffering and deprivation.

87:6.9 Next came the [[practice]] of [[ritual]] vows, soon to be followed by religious pledges and [[sacred]] [[oaths]]. Most of these oaths were accompanied by [[self]]-[[torture]] and self-mutilation; later on, by [[fasting]] and [[prayer]]. Self-denial was subsequently looked upon as being a sure coercive; this was especially true in the matter of [[sex]] suppression. And so [[primitive]] man early developed a decided [[austerity]] in his [[religious]] [[practices]], a [[belief]] in the efficacy of self-[[torture]] and self-denial as [[rituals]] capable of coercing the unwilling spirits to react favorably toward all such [[suffering]] and deprivation.

87:6.10 Modern man no longer attempts openly to coerce the spirits, though he still evinces a disposition to bargain with Deity. And he still swears, knocks on wood, crosses his fingers, and follows expectoration with some trite phrase; once it was a magical formula.

87:6.10 [[Modern]] man no longer attempts openly to [[coerce]] the spirits, though he still evinces a disposition to bargain with [[Deity]]. And he still swears, knocks on wood, crosses his fingers, and follows expectoration with some trite phrase; once it was a [[magical]] [[formula]].

==87:7. NATURE OF CULTISM==

==87:7. NATURE OF CULTISM==

87:7.1 The cult type of social organization persisted because it provided a symbolism for the preservation and stimulation of moral sentiments and religious loyalties. The cult grew out of the traditions of " old families " and was perpetuated as an established institution; all families have a cult of some sort. Every inspiring ideal grasps for some perpetuating symbolism—seeks some technique for cultural manifestation which will insure survival and augment realization—and the cult achieves this end by fostering and gratifying emotion.

87:7.1 The [[cult]] [[type]] of [[social]] [[organization]] [[persisted]] because it provided a [[symbolism]] for the preservation and [[stimulation]] of [[moral]] sentiments and religious [[loyalties]]. The [[cult]] grew out of the [[traditions]] of "old families" and was perpetuated as an [[established]] [[institution]]; all [[families]] have a [[cult]] of some sort. Every [[inspiring]] [[ideal]] grasps for some perpetuating [[symbolism]]—seeks some [[technique]] for [[cultural]] [[manifestation]] which will insure [[survival]] and augment [[realization]]—and the [[cult]] [[achieves]] this end by fostering and gratifying [[emotion]].

87:7.2 From the dawn of civilization every appealing movement in social culture or religious advancement has developed a ritual, a symbolic ceremonial. The more this ritual has been an unconscious growth, the stronger it has gripped its devotees. The cult preserved sentiment and satisfied emotion, but it has always been the greatest obstacle to social reconstruction and spiritual progress.

87:7.2 From the [https://nordan.daynal.org/wiki/index.php?title=Paper_68 dawn of civilization] every appealing [[movement]] in [[social]] [[culture]] or [[religious]] advancement has developed a [[ritual]], a symbolic [[ceremonial]]. The more this [[ritual]] has been an [[unconscious]] [[growth]], the stronger it has gripped its devotees. The [[cult]] preserved sentiment and satisfied [[emotion]], but it has always been the greatest obstacle to [[social]] reconstruction and [[spiritual]] [[progress]].

87:7.3 Notwithstanding that the cult has always retarded social progress, it is regrettable that so many modern believers in moral standards and spiritual ideals have no adequate symbolism—no cult of mutual support—nothing to belong to. But a religious cult cannot be manufactured; it must grow. And those of no two groups will be identical unless their rituals are arbitrarily standardized by authority.

87:7.3 Notwithstanding that the [[cult]] has always retarded [[social]] [[progress]], it is regrettable that so many [[modern]] believers in [[moral]] [[standards]] and [[spiritual]] [[ideals]] have no adequate [[symbolism]]—no [[cult]] of [[mutual]] [[support]]—nothing to belong to. But a religious cult cannot be [[manufactured]]; it must grow. And those of no two [[groups]] will be identical unless their rituals are [[arbitrarily]] [[standardized]] by [[authority]].

87:7.4 The early Christian cult was the most effective, appealing, and enduring of any ritual ever conceived or devised, but much of its value has been destroyed in a scientific age by the destruction of so many of its original underlying tenets. The Christian cult has been devitalized by the loss of many fundamental ideas.

87:7.4 The early [[Christian]] cult was the most [[effective]], appealing, and enduring of any [[ritual]] ever conceived or devised, but much of its [[value]] has been destroyed in a [[scientific]] age by the destruction of so many of its [[original]] underlying tenets. The Christian cult has been devitalized by the loss of many [[fundamental]] [[ideas]].

87:7.5 In the past, truth has grown rapidly and expanded freely when the cult has been elastic, the symbolism expansile. Abundant truth and an adjustable cult have favored rapidity of social progression. A meaningless cult vitiates religion when it attempts to supplant philosophy and to enslave reason; a genuine cult grows.

87:7.5 In the [[past]], [[truth]] has [[grown]] rapidly and expanded freely when the [[cult]] has been elastic, the symbolism expansile. [[Abundant]] [[truth]] and an [[adjustable]] cult have favored rapidity of [[social]] [[progression]]. A meaningless cult vitiates religion when it attempts to supplant [[philosophy]] and to enslave [[reason]]; a genuine cult grows.

87:7.6 Regardless of the drawbacks and handicaps, every new revelation of truth has given rise to a new cult, and even the restatement of the religion of Jesus must develop a new and appropriate symbolism. Modern man must find some adequate symbolism for his new and expanding ideas, ideals, and loyalties. This enhanced symbol must arise out of religious living, spiritual experience. And this higher symbolism of a higher civilization must be predicated on the concept of the Fatherhood of God and be pregnant with the mighty ideal of the brotherhood of man.

87:7.6 Regardless of the drawbacks and [[handicaps]], every new [[revelation]] of truth has given rise to a new [[cult]], and even the restatement of the [[religion]] of [[Jesus]] must [[develop]] a new and appropriate [[symbolism]]. Modern man must find some adequate symbolism for his new and expanding [[ideas]], [[ideals]], and [[loyalties]]. This enhanced [[symbol]] must arise out of religious living, [[spiritual]] [[experience]]. And this higher symbolism of a higher [[civilization]] must be predicated on the [[concept]] of the [[Fatherhood]] of [[God]] and be [[pregnant]] with the mighty [[ideal]] of the brotherhood of man.

87:7.7 The old cults were too egocentric; the new must be the outgrowth of applied love. The new cult must, like the old, foster sentiment, satisfy emotion, and promote loyalty; but it must do more: It must facilitate spiritual progress, enhance cosmic meanings, augment moral values, encourage social development, and stimulate a high type of personal religious living. The new cult must provide supreme goals of living which are both temporal and eternal—social and spiritual.

87:7.7 The old cults were too [[egocentric]]; the new must be the outgrowth of applied [[love]]. The new cult must, like the old, foster sentiment, satisfy [[emotion]], and promote [[loyalty]]; but it must do more: It must facilitate [[spiritual]] [[progress]], enhance [[cosmic]] [[meanings]], augment [[moral]] [[values]], [[encourage]] [[social]] [[development]], and [[stimulate]] a high type of [[personal]] religious living. The new cult must provide [[supreme]] goals of living which are both [[temporal]] and [[eternal]]—[[social]] and [[spiritual]].

87:7.8 No cult can endure and contribute to the progress of social civilization and individual spiritual attainment unless it is based on the biologic, sociologic, and religious significance of the home. A surviving cult must symbolize that which is permanent in the presence of unceasing change; it must glorify that which unifies the stream of ever-changing social metamorphosis. It must recognize true meanings, exalt beautiful relations, and glorify the good values of real nobility.

87:7.8 No cult can [[endure]] and [[contribute]] to the [[progress]] of [[social]] [[civilization]] and [[individual]] [[spiritual]] [[attainment]] unless it is based on the [[biologic]], [[sociologic]], and [[religious]] significance of the [[home]]. A surviving cult must [[symbolize]] that which is permanent in the [[presence]] of unceasing [[change]]; it must [[glorify]] that which unifies the [[stream]] of ever-changing [[social]] [[metamorphosis]]. It must [[recognize]] true [[meanings]], exalt [[beautiful]] relations, and [[glorify]] the good [[values]] of real [[nobility]].

87:7.9 But the great difficulty of finding a new and satisfying symbolism is because modern men, as a group, adhere to the scientific attitude, eschew superstition, and abhor ignorance, while as individuals they all crave mystery and venerate the unknown. No cult can survive unless it embodies some masterful mystery and conceals some worthful unattainable. Again, the new symbolism must not only be significant for the group but also meaningful to the individual. The forms of any serviceable symbolism must be those which the individual can carry out on his own initiative, and which he can also enjoy with his fellows. If the new cult could only be dynamic instead of static, it might really contribute something worth while to the progress of mankind, both temporal and spiritual.

87:7.9 But the great [[difficulty]] of finding a new and satisfying [[symbolism]] is because [[modern]] men, as a [[group]], adhere to the [[scientific]] [[attitude]], eschew [[superstition]], and abhor [[ignorance]], while as [[individuals]] they all crave [[mystery]] and [[venerate]] the [[unknown]]. No [[cult]] can [[survive]] unless it embodies some masterful [[mystery]] and conceals some worthful unattainable. Again, the new [[symbolism]] must not only be significant for the [[group]] but also meaningful to the [[individual]]. The forms of any serviceable [[symbolism]] must be those which the [[individual]] can carry out on his own [[initiative]], and which he can also enjoy with his fellows. If the new [[cult]] could only be [[dynamic]] instead of [[static]], it might really [[contribute]] something worth while to the [[progress]] of [[mankind]], both [[temporal]] and [[spiritual]].

87:7.10 But a cult—a symbolism of rituals, slogans, or goals—will not function if it is too complex. And there must be the demand for devotion, the response of loyalty. Every effective religion unerringly develops a worthy symbolism, and its devotees would do well to prevent the crystallization of such a ritual into cramping, deforming, and stifling stereotyped ceremonials which can only handicap and retard all social, moral, and spiritual progress. No cult can survive if it retards moral growth and fails to foster spiritual progress. The cult is the skeletal structure around which grows the living and dynamic body of personal spiritual experience—true religion.

87:7.10 But a [[cult]]—a symbolism of [[rituals]], slogans, or goals—will not [[function]] if it is too [[complex]]. And there must be the demand for [[devotion]], the [[response]] of [[loyalty]]. Every [[effective]] [[religion]] unerringly develops a worthy [[symbolism]], and its devotees would do well to prevent the crystallization of such a [[ritual]] into cramping, deforming, and stifling stereotyped [[ceremonials]] which can only [[handicap]] and retard all [[social]], [[moral]], and [[spiritual]] [[progress]]. No cult can [[survive]] if it retards moral [[growth]] and fails to foster [[spiritual]] [[progress]]. The [[cult]] is the [[skeletal]] [[structure]] around which grows the living and dynamic [[body]] of [[personal]] [[spiritual]] [[experience]]—true [[religion]].

87:7.11 Presented by a [[Brilliant Evening Star]] of [[Nebadon]].

87:7.11 Presented by a [[Brilliant Evening Star]] of [[Nebadon]].

<center>[http://nordan.daynal.org/wiki/index.php?title=The_Urantia_Text_-_Contents Go to Table of Contents]</center>

<center>[https://nordan.daynal.org/wiki/index.php?title=Paper_88 Go to Next Paper]</center><center>[https://nordan.daynal.org/wiki/index.php?title=Paper_86 Go to Previous Paper]</center>

<center>[https://nordan.daynal.org/wiki/index.php?title=The_Urantia_Text_-_Contents Go to Table of Contents]</center>

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

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