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94:6.1 About [http://en.wikipedia.org/wiki/600_BC six hundred years before the arrival of Michael], it seemed to [[Melchizedek]], long since departed from the [[flesh]], that the [[purity]] of his teaching on [[earth]] was being unduly jeopardized by general [[absorption]] into the older [[Urantia]] [[beliefs]]. It appeared for a time that his mission as a forerunner of [[Michael]] might be in [[danger]] of failing. And in the [http://en.wikipedia.org/wiki/600_BC sixth century before Christ], through an [[unusual]] [[co-ordination]] of [[spiritual]] [[agencies]], not all of which are [[understood]] even by the [[Planetary government|planetary supervisors]], [[Urantia]] [[witnessed]] a most unusual presentation of manifold [[religious]] [[truth]]. Through the [[agency]] of several [[human]] [[teachers]] the [[Salem]] gospel was restated and revitalized, and as it was then presented, much has [[persisted]] to the [http://en.wikipedia.org/wiki/1934 times of this writing].

94:6.1 About [https://en.wikipedia.org/wiki/600_BC six hundred years before the arrival of Michael], it seemed to [[Melchizedek]], long since departed from the [[flesh]], that the [[purity]] of his teaching on [[earth]] was being unduly jeopardized by general [[absorption]] into the older [[Urantia]] [[beliefs]]. It appeared for a time that his mission as a forerunner of [[Michael]] might be in [[danger]] of failing. And in the [https://en.wikipedia.org/wiki/600_BC sixth century before Christ], through an [[unusual]] [[co-ordination]] of [[spiritual]] [[agencies]], not all of which are [[understood]] even by the [[Planetary government|planetary supervisors]], [[Urantia]] [[witnessed]] a most unusual presentation of manifold [[religious]] [[truth]]. Through the [[agency]] of several [[human]] [[teachers]] the [[Salem]] gospel was restated and revitalized, and as it was then presented, much has [[persisted]] to the [https://en.wikipedia.org/wiki/1934 times of this writing].

94:6.2 This [[unique]] century of [[spiritual]] [[progress]] was characterized by great [[religious]], [[moral]], and [[philosophic]] teachers all over the civilized world. In [http://en.wikipedia.org/wiki/Ancient_China China], the two outstanding teachers were [http://en.wikipedia.org/wiki/Laozi Lao-tse] and [http://en.wikipedia.org/wiki/Confucius Confucius].

94:6.2 This [[unique]] century of [[spiritual]] [[progress]] was characterized by great [[religious]], [[moral]], and [[philosophic]] teachers all over the civilized world. In [https://en.wikipedia.org/wiki/Ancient_China China], the two outstanding teachers were [https://en.wikipedia.org/wiki/Laozi Lao-tse] and [https://en.wikipedia.org/wiki/Confucius Confucius].

94:6.3 [http://en.wikipedia.org/wiki/Laozi Lao-tse] built directly upon the [[concepts]] of the [[Salem]] [[traditions]] when he declared [http://en.wikipedia.org/wiki/Tao Tao] to be the One First [[Cause]] of all [[creation]]. Lao was a man of great [[spiritual]] [[vision]]. He taught that "man's [[eternal]] [[destiny]] was everlasting [[union]] with Tao, [[Supreme]] [[God]] and Universal King." His [[comprehension]] of ultimate [[causation]] was most [[discerning]], for he wrote: "[[Unity]] arises out of the [[Absolute]] Tao, and from Unity there appears [[cosmic]] [[Duality]], and from such Duality, [[Trinity]] springs forth into existence, and Trinity is the primal [[source]] of all [[reality]]." "All [[reality]] is ever in [[balance]] between the [[potentials]] and the [[actuals]] of the [[cosmos]], and these are eternally [[harmonized]] by the spirit of [[divinity]]."

94:6.3 [https://en.wikipedia.org/wiki/Laozi Lao-tse] built directly upon the [[concepts]] of the [[Salem]] [[traditions]] when he declared [https://en.wikipedia.org/wiki/Tao Tao] to be the One First [[Cause]] of all [[creation]]. Lao was a man of great [[spiritual]] [[vision]]. He taught that "man's [[eternal]] [[destiny]] was everlasting [[union]] with Tao, [[Supreme]] [[God]] and Universal King." His [[comprehension]] of ultimate [[causation]] was most [[discerning]], for he wrote: "[[Unity]] arises out of the [[Absolute]] Tao, and from Unity there appears [[cosmic]] [[Duality]], and from such Duality, [[Trinity]] springs forth into existence, and Trinity is the primal [[source]] of all [[reality]]." "All [[reality]] is ever in [[balance]] between the [[potentials]] and the [[actuals]] of the [[cosmos]], and these are eternally [[harmonized]] by the spirit of [[divinity]]."

94:6.4 [http://en.wikipedia.org/wiki/Laozi Lao-tse] also made one of the earliest presentations of the [[doctrine]] of returning ''good'' for [[evil]]: "Goodness begets goodness, but to the one who is truly good, evil also begets goodness."

94:6.4 [https://en.wikipedia.org/wiki/Laozi Lao-tse] also made one of the earliest presentations of the [[doctrine]] of returning ''good'' for [[evil]]: "Goodness begets goodness, but to the one who is truly good, evil also begets goodness."

94:6.5 He taught the return of the [[creature]] to the [[Creator]] and pictured life as the [[emergence]] of a [[personality]] from the [[cosmic]] [[potentials]], while [[death]] was like the returning [[home]] of this [[creature]] [[personality]]. His [[concept]] of true [[faith]] was unusual, and he too likened it to the "[[attitude]] of a little [[child]]."

94:6.5 He taught the return of the [[creature]] to the [[Creator]] and pictured life as the [[emergence]] of a [[personality]] from the [[cosmic]] [[potentials]], while [[death]] was like the returning [[home]] of this [[creature]] [[personality]]. His [[concept]] of true [[faith]] was unusual, and he too likened it to the "[[attitude]] of a little [[child]]."

94:6.6 His [[understanding]] of the [[eternal]] [[purpose]] of [[God]] was clear, for he said: "The [[Absolute]] [[Deity]] does not [[Competition|strive]] but is always victorious; he does not [[coerce]] [[mankind]] but always stands ready to [[respond]] to their true [[desires]]; the will of God is [[eternal]] in [[patience]] and eternal in the [[inevitability]] of its [[expression]]." And of the true religionist he said, in [[expressing]] the [[truth]] that it is more [[blessed]] to give than to receive:" The good man seeks not to retain [[truth]] for himself but rather attempts to [[bestow]] these riches upon his fellows, for that is the [[realization]] of [[truth]]. The will of the [[Absolute]] [[God]] always benefits, never destroys; the [[purpose]] of the true believer is always to [[act]] but never to [[coerce]]."

94:6.6 His [[understanding]] of the [[eternal]] [[purpose]] of [[God]] was clear, for he said: "The [[Absolute]] [[Deity]] does not [[Competition|strive]] but is always victorious; he does not [[coerce]] [[mankind]] but always stands ready to [[respond]] to their true [[desires]]; the will of God is [[eternal]] in [[patience]] and eternal in the [[inevitability]] of its [[expression]]." And of the true religionist he said, in [[expressing]] the [[truth]] that it is more [[blessed]] to give than to receive:" The good man seeks not to retain [[truth]] for himself but rather attempts to [[bestow]] these riches upon his fellows, for that is the [[realization]] of [[truth]]. The will of the [[Absolute]] [[God]] always benefits, never destroys; the [[purpose]] of the true believer is always to [[act]] but never to [[coerce]]."

94:6.7 [http://en.wikipedia.org/wiki/Laozi Lao]'s teaching of nonresistance and the distinction which he made between [[action]] and [[coercion]] became later perverted into the [[beliefs]] of "seeing, doing, and thinking nothing." But Lao never taught such [[error]], albeit his presentation of [http://en.wikipedia.org/wiki/Nonresistance nonresistance] has been a factor in the further [[development]] of the pacific predilections of the [[Chinese]] peoples.

94:6.7 [https://en.wikipedia.org/wiki/Laozi Lao]'s teaching of nonresistance and the distinction which he made between [[action]] and [[coercion]] became later perverted into the [[beliefs]] of "seeing, doing, and thinking nothing." But Lao never taught such [[error]], albeit his presentation of [https://en.wikipedia.org/wiki/Nonresistance nonresistance] has been a factor in the further [[development]] of the pacific predilections of the [[Chinese]] peoples.

94:6.8 But the popular [http://en.wikipedia.org/wiki/Taoism Taoism] of [http://en.wikipedia.org/wiki/20th_century twentieth-century] [[Urantia]] has very little in common with the lofty sentiments and the [[cosmic]] [[concepts]] of the old philosopher who taught the [[truth]] as he perceived it, which was: That [[faith]] in the [[Absolute]] [[God]] is the [[source]] of that [[divine]] [[energy]] which will remake the world, and by which man [[ascends]] to [[spiritual]] [[union]] with [http://en.wikipedia.org/wiki/Tao Tao], the [[Eternal]] [[Deity]] and [[Creator]] Absolute of the [[universes]].

94:6.8 But the popular [https://en.wikipedia.org/wiki/Taoism Taoism] of [https://en.wikipedia.org/wiki/20th_century twentieth-century] [[Urantia]] has very little in common with the lofty sentiments and the [[cosmic]] [[concepts]] of the old philosopher who taught the [[truth]] as he perceived it, which was: That [[faith]] in the [[Absolute]] [[God]] is the [[source]] of that [[divine]] [[energy]] which will remake the world, and by which man [[ascends]] to [[spiritual]] [[union]] with [https://en.wikipedia.org/wiki/Tao Tao], the [[Eternal]] [[Deity]] and [[Creator]] Absolute of the [[universes]].

94:6.9 [http://en.wikipedia.org/wiki/Confucius Confucius] (Kung Fu-tze) was a younger contemporary of [http://en.wikipedia.org/wiki/Laozi Lao] in [http://en.wikipedia.org/wiki/Shiji sixth-century China]. Confucius based his [[doctrines]] upon the better [[moral]] traditions of the long [[history]] of the yellow race, and he was also somewhat [[influenced]] by the lingering [[traditions]] of the [[Salem]] missionaries. His chief [[work]] consisted in the compilation of the [[wise]] sayings of [[ancient]] [[philosophers]]. He was a rejected teacher during his lifetime, but his [[writings]] and teachings have ever since exerted a great [[influence]] in [http://en.wikipedia.org/wiki/China China] and [http://en.wikipedia.org/wiki/Japan Japan]. [http://en.wikipedia.org/wiki/Confucius Confucius] set a new [[pace]] for the [[shamans]] in that he put [[morality]] in the place of [[magic]]. But he built too well; he made a new [[fetish]] out of order and [[established]] a [[respect]] for [[ancestral]] [[conduct]] that is still [[venerated]] by the [[Chinese]] at the [http://en.wikipedia.org/wiki/1934 time of this writing].

94:6.9 [https://en.wikipedia.org/wiki/Confucius Confucius] (Kung Fu-tze) was a younger contemporary of [https://en.wikipedia.org/wiki/Laozi Lao] in [https://en.wikipedia.org/wiki/Shiji sixth-century China]. Confucius based his [[doctrines]] upon the better [[moral]] traditions of the long [[history]] of the yellow race, and he was also somewhat [[influenced]] by the lingering [[traditions]] of the [[Salem]] missionaries. His chief [[work]] consisted in the compilation of the [[wise]] sayings of [[ancient]] [[philosophers]]. He was a rejected teacher during his lifetime, but his [[writings]] and teachings have ever since exerted a great [[influence]] in [https://en.wikipedia.org/wiki/China China] and [https://en.wikipedia.org/wiki/Japan Japan]. [https://en.wikipedia.org/wiki/Confucius Confucius] set a new [[pace]] for the [[shamans]] in that he put [[morality]] in the place of [[magic]]. But he built too well; he made a new [[fetish]] out of order and [[established]] a [[respect]] for [[ancestral]] [[conduct]] that is still [[venerated]] by the [[Chinese]] at the [https://en.wikipedia.org/wiki/1934 time of this writing].

94:6.10 The Confucian preachment of [[morality]] was predicated on the [[theory]] that the earthly way is the distorted [[shadow]] of the heavenly way; that the true [[pattern]] of temporal [[civilization]] is the [[mirror]] [[reflection]] of the eternal order of [[heaven]]. The [[potential]] [[God]] [[concept]] in [http://en.wikipedia.org/wiki/Confucianism Confucianism] was almost completely subordinated to the emphasis placed upon the Way of Heaven, the [[pattern]] of the [[cosmos]].

94:6.10 The Confucian preachment of [[morality]] was predicated on the [[theory]] that the earthly way is the distorted [[shadow]] of the heavenly way; that the true [[pattern]] of temporal [[civilization]] is the [[mirror]] [[reflection]] of the eternal order of [[heaven]]. The [[potential]] [[God]] [[concept]] in [https://en.wikipedia.org/wiki/Confucianism Confucianism] was almost completely subordinated to the emphasis placed upon the Way of Heaven, the [[pattern]] of the [[cosmos]].

94:6.11 The teachings of [http://en.wikipedia.org/wiki/Laozi Lao] have been lost to all but a few in the [http://en.wikipedia.org/wiki/Orient Orient], but the [[writings]] of [http://en.wikipedia.org/wiki/Confucius Confucius] have ever since constituted the basis of the [[moral]] [[fabric]] of the [[culture]] of almost a third of [[Urantia]]ns. These [http://en.wikipedia.org/wiki/Confucianism#Themes_in_Confucian_thought Confucian precepts], while perpetuating the best of the [[past]], were somewhat inimical to the very [[Chinese]] spirit of [[investigation]] that had produced those [[achievements]] which were so [[venerated]]. The [[influence]] of these [[doctrines]] was unsuccessfully combated both by the imperial efforts of [http://en.wikipedia.org/wiki/Ch%27in_Shih_Huang_Ti Ch'in Shih Huang Ti] and by the teachings of [http://en.wikipedia.org/wiki/Mo_Ti Mo Ti], who proclaimed a [[brotherhood]] founded not on [[ethical]] [[duty]] but on the [[love]] of [[God]]. He sought to rekindle the [[ancient]] quest for new [[truth]], but his teachings failed before the vigorous [[opposition]] of the [http://en.wikipedia.org/wiki/Confucius#Disciples_and_legacy disciples of Confucius].

94:6.11 The teachings of [https://en.wikipedia.org/wiki/Laozi Lao] have been lost to all but a few in the [https://en.wikipedia.org/wiki/Orient Orient], but the [[writings]] of [https://en.wikipedia.org/wiki/Confucius Confucius] have ever since constituted the basis of the [[moral]] [[fabric]] of the [[culture]] of almost a third of [[Urantia]]ns. These [https://en.wikipedia.org/wiki/Confucianism#Themes_in_Confucian_thought Confucian precepts], while perpetuating the best of the [[past]], were somewhat inimical to the very [[Chinese]] spirit of [[investigation]] that had produced those [[achievements]] which were so [[venerated]]. The [[influence]] of these [[doctrines]] was unsuccessfully combated both by the imperial efforts of [https://en.wikipedia.org/wiki/Ch%27in_Shih_Huang_Ti Ch'in Shih Huang Ti] and by the teachings of [https://en.wikipedia.org/wiki/Mo_Ti Mo Ti], who proclaimed a [[brotherhood]] founded not on [[ethical]] [[duty]] but on the [[love]] of [[God]]. He sought to rekindle the [[ancient]] quest for new [[truth]], but his teachings failed before the vigorous [[opposition]] of the [https://en.wikipedia.org/wiki/Confucius#Disciples_and_legacy disciples of Confucius].

94:6.12 Like many other [[spiritual]] and [[moral]] [[teachers]], both [http://en.wikipedia.org/wiki/Confucius Confucius] and [http://en.wikipedia.org/wiki/Laozi Lao-tse] were [[eventually]] deified by their followers in those spiritually dark ages of [http://en.wikipedia.org/wiki/Chinese_history China] which intervened between the decline and [[perversion]] of the [http://en.wikipedia.org/wiki/Taosim Taoist faith] and the coming of the [[Buddhist]] missionaries from [http://en.wikipedia.org/wiki/Buddhism#Timeline India]. During these spiritually [[decadent]] centuries the [[religion]] of the yellow race [[degenerated]] into a pitiful [[theology]] wherein swarmed devils, dragons, and evil spirits, all betokening the returning [[fears]] of the unenlightened [[mortal]] [[mind]]. And [http://en.wikipedia.org/wiki/China China], once at the head of human [[society]] because of an advanced [[religion]], then fell behind because of temporary failure to [[progress]] in the true path of the [[development]] of that [[God-consciousness]] which is indispensable to the true [[progress]], not only of the [[individual]] [[mortal]], but also of the intricate and [[complex]] [[civilizations]] which characterize the advance of [[culture]] and [[society]] on an [https://nordan.daynal.org/wiki/index.php?title=Paper_49 evolutionary planet] of [[time and space]].

94:6.12 Like many other [[spiritual]] and [[moral]] [[teachers]], both [https://en.wikipedia.org/wiki/Confucius Confucius] and [https://en.wikipedia.org/wiki/Laozi Lao-tse] were [[eventually]] deified by their followers in those spiritually dark ages of [https://en.wikipedia.org/wiki/Chinese_history China] which intervened between the decline and [[perversion]] of the [https://en.wikipedia.org/wiki/Taosim Taoist faith] and the coming of the [[Buddhist]] missionaries from [https://en.wikipedia.org/wiki/Buddhism#Timeline India]. During these spiritually [[decadent]] centuries the [[religion]] of the yellow race [[degenerated]] into a pitiful [[theology]] wherein swarmed devils, dragons, and evil spirits, all betokening the returning [[fears]] of the unenlightened [[mortal]] [[mind]]. And [https://en.wikipedia.org/wiki/China China], once at the head of human [[society]] because of an advanced [[religion]], then fell behind because of temporary failure to [[progress]] in the true path of the [[development]] of that [[God-consciousness]] which is indispensable to the true [[progress]], not only of the [[individual]] [[mortal]], but also of the intricate and [[complex]] [[civilizations]] which characterize the advance of [[culture]] and [[society]] on an [https://nordan.daynal.org/wiki/index.php?title=Paper_49 evolutionary planet] of [[time and space]].

<center>[https://nordan.daynal.org/wiki/index.php?title=Paper_94 Go to Paper 94]</center>

<center>[https://nordan.daynal.org/wiki/index.php?title=Paper_94 Go to Paper 94]</center>