Changes

100:1.4 [[Children]] are permanently impressed only by the [[loyalties]] of their adult [[associates]]; precept or even example is not lastingly [[influential]]. [[Loyal]] persons are [[growing]] [[persons]], and [[growth]] is an impressive and [[inspiring]] [[reality]]. Live loyally today—[[grow]]—and [[tomorrow]] will attend to itself. The quickest way for a tadpole to become a frog is to live loyally each [[moment]] as a tadpole.

100:1.4 [[Children]] are permanently impressed only by the [[loyalties]] of their adult [[associates]]; precept or even example is not lastingly [[influential]]. [[Loyal]] persons are [[growing]] [[persons]], and [[growth]] is an impressive and [[inspiring]] [[reality]]. Live loyally today—[[grow]]—and [[tomorrow]] will attend to itself. The quickest way for a tadpole to become a frog is to live loyally each [[moment]] as a tadpole.

100:1.5 The [[soil]] [[essential]] for [[religious]] [[growth]] presupposes a [[progressive]] life of [[self-realization]], the [[co-ordination]] of [[natural]] [[propensities]], the [[exercise]] of [[curiosity]] and the [[enjoyment]] of reasonable [[adventure]], the experiencing of [[feelings]] of [[satisfaction]], the [[functioning]] of the [[fear]] [[stimulus]] of [[attention]] and [[awareness]], the [[wonder]]-lure, and a [[normal]] [[consciousness]] of smallness, [[humility]]. [[Growth]] is also predicated on the [[discovery]] of [[selfhood]] accompanied by [http://en.wikipedia.org/wiki/Self_criticism self-criticism]—[[conscience]], for conscience is really the [[criticism]] of oneself by one's own [[value]]-[[habits]], [[personal]] [[ideals]].

100:1.5 The [[soil]] [[essential]] for [[religious]] [[growth]] presupposes a [[progressive]] life of [[self-realization]], the [[co-ordination]] of [[natural]] [[propensities]], the [[exercise]] of [[curiosity]] and the [[enjoyment]] of reasonable [[adventure]], the experiencing of [[feelings]] of [[satisfaction]], the [[functioning]] of the [[fear]] [[stimulus]] of [[attention]] and [[awareness]], the [[wonder]]-lure, and a [[normal]] [[consciousness]] of smallness, [[humility]]. [[Growth]] is also predicated on the [[discovery]] of [[selfhood]] accompanied by [https://en.wikipedia.org/wiki/Self_criticism self-criticism]—[[conscience]], for conscience is really the [[criticism]] of oneself by one's own [[value]]-[[habits]], [[personal]] [[ideals]].

100:1.6 [[Religious]] [[experience]] is markedly [[influenced]] by [[physical]] [[health]], inherited [[temperament]], and [[social]] [[environment]]. But these [[temporal]] conditions do not inhibit inner [[spiritual]] [[progress]] by a [[soul]] [[dedicated]] to the [[doing of the will of the Father]] in [[heaven]]. There are [[present]] in all [[normal]] [[mortals]] certain innate drives toward [[growth]] and [[self-realization]] which [[function]] if they are not specifically inhibited. The certain [[technique]] of fostering this constitutive [[endowment]] of the [[potential]] of [[spiritual]] [[growth]] is to [[maintain]] an [[attitude]] of wholehearted [[devotion]] to [[supreme]] [[values]].

100:1.6 [[Religious]] [[experience]] is markedly [[influenced]] by [[physical]] [[health]], inherited [[temperament]], and [[social]] [[environment]]. But these [[temporal]] conditions do not inhibit inner [[spiritual]] [[progress]] by a [[soul]] [[dedicated]] to the [[doing of the will of the Father]] in [[heaven]]. There are [[present]] in all [[normal]] [[mortals]] certain innate drives toward [[growth]] and [[self-realization]] which [[function]] if they are not specifically inhibited. The certain [[technique]] of fostering this constitutive [[endowment]] of the [[potential]] of [[spiritual]] [[growth]] is to [[maintain]] an [[attitude]] of wholehearted [[devotion]] to [[supreme]] [[values]].

100:2.6 The goal of [[human]] [[self-realization]] should be [[spiritual]], not [[material]]. The only [[realities]] worth striving for are [[divine]], [[spiritual]], and [[eternal]]. [[Mortal]] man is entitled to the [[enjoyment]] of [[physical]] [[pleasures]] and to the [[satisfaction]] of [[human]] [[affections]]; he is benefited by [[loyalty]] to [[human]] [[associations]] and [[temporal]] [[institutions]]; but these are not the [[eternal]] [[foundations]] upon which to build the [[immortal]] [[personality]] which must [[transcend]] [[space]], vanquish [[time]], and achieve the eternal [[destiny]] of [[divine]] [[perfection]] and [[finaliter]] [[service]].

100:2.6 The goal of [[human]] [[self-realization]] should be [[spiritual]], not [[material]]. The only [[realities]] worth striving for are [[divine]], [[spiritual]], and [[eternal]]. [[Mortal]] man is entitled to the [[enjoyment]] of [[physical]] [[pleasures]] and to the [[satisfaction]] of [[human]] [[affections]]; he is benefited by [[loyalty]] to [[human]] [[associations]] and [[temporal]] [[institutions]]; but these are not the [[eternal]] [[foundations]] upon which to build the [[immortal]] [[personality]] which must [[transcend]] [[space]], vanquish [[time]], and achieve the eternal [[destiny]] of [[divine]] [[perfection]] and [[finaliter]] [[service]].

100:2.7 [[Jesus]] portrayed the [[profound]] surety of the [[God]]-knowing [[mortal]] when he said: "To a God-knowing kingdom believer, what does it matter if all [[things]] [[earthly]] crash?"[http://nordan.daynal.org/wiki/index.php?title=Gospel_of_Matthew#Chapter_6] [[Temporal]] securities are vulnerable, but [[spiritual]] sureties are impregnable. When the flood [[tides]] of human [[adversity]], [[selfishness]], cruelty, hate, malice, and [[jealousy]] beat about the [[mortal]] [[soul]], you may rest in the [[assurance]] that there is one inner bastion, the citadel of the [[spirit]], which is absolutely unassailable; at least this is true of every [[human being]] who has [[dedicated]] the keeping of his [[soul]] to the indwelling spirit of the [[eternal]] [[God]].

100:2.7 [[Jesus]] portrayed the [[profound]] surety of the [[God]]-knowing [[mortal]] when he said: "To a God-knowing kingdom believer, what does it matter if all [[things]] [[earthly]] crash?"[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Matthew#Chapter_6] [[Temporal]] securities are vulnerable, but [[spiritual]] sureties are impregnable. When the flood [[tides]] of human [[adversity]], [[selfishness]], cruelty, hate, malice, and [[jealousy]] beat about the [[mortal]] [[soul]], you may rest in the [[assurance]] that there is one inner bastion, the citadel of the [[spirit]], which is absolutely unassailable; at least this is true of every [[human being]] who has [[dedicated]] the keeping of his [[soul]] to the indwelling spirit of the [[eternal]] [[God]].

100:2.8 After such [[spiritual]] [[attainment]], whether secured by [[gradual]] [[growth]] or specific [[crisis]], there occurs a new [[orientation]] of [[personality]] as well as the [[development]] of a new [[standard]] of [[values]]. Such spirit-born [[individuals]] are so remotivated in life that they can calmly stand by while their fondest [[ambitions]] perish and their keenest [[hopes]] crash; they positively know that such [[catastrophes]] are but the redirecting [[cataclysms]] which wreck one's [[temporal]] [[creations]] preliminary to the rearing of the more [[noble]] and enduring [[realities]] of a new and more [[sublime]] level of [[universe]] [[attainment]].

100:2.8 After such [[spiritual]] [[attainment]], whether secured by [[gradual]] [[growth]] or specific [[crisis]], there occurs a new [[orientation]] of [[personality]] as well as the [[development]] of a new [[standard]] of [[values]]. Such spirit-born [[individuals]] are so remotivated in life that they can calmly stand by while their fondest [[ambitions]] perish and their keenest [[hopes]] crash; they positively know that such [[catastrophes]] are but the redirecting [[cataclysms]] which wreck one's [[temporal]] [[creations]] preliminary to the rearing of the more [[noble]] and enduring [[realities]] of a new and more [[sublime]] level of [[universe]] [[attainment]].

==100:4. PROBLEMS OF GROWTH==

==100:4. PROBLEMS OF GROWTH==

100:4.1 Religious living is devoted living, and devoted living is creative living, original and spontaneous. New religious insights arise out of conflicts which initiate the choosing of new and better reaction habits in the place of older and inferior reaction patterns. New meanings only emerge amid conflict; and conflict persists only in the face of refusal to espouse the higher values connoted in superior meanings.

100:4.1 [https://nordan.daynal.org/wiki/index.php?title=Religious_Living-2010-09-12 Religious living] is [[devoted]] living, and devoted living is [[creative]] living, [[original]] and [[spontaneous]]. New religious [[insights]] arise out of [[conflicts]] which [[initiate]] the [[choosing]] of new and better [[reaction]] [[habits]] in the place of older and inferior [[reaction]] [[patterns]]. New [[meanings]] only [[emerge]] amid [[conflict]]; and conflict [[persists]] only in the face of refusal to espouse the higher [[values]] connoted in superior [[meanings]].

100:4.2 Religious perplexities are inevitable; there can be no growth without psychic conflict and spiritual agitation. The organization of a philosophic standard of living entails considerable commotion in the philosophic realms of the mind. Loyalties are not exercised in behalf of the great, the good, the true, and the noble without a struggle. Effort is attendant upon clarification of spiritual vision and enhancement of cosmic insight. And the human intellect protests against being weaned from subsisting upon the nonspiritual energies of temporal existence. The slothful animal mind rebels at the effort required to wrestle with cosmic problem solving.

100:4.2 Religious [[perplexities]] are [[inevitable]]; there can be no [[growth]] without [[psychic]] [[conflict]] and [[spiritual]] [[agitation]]. The [[organization]] of a [[philosophic]] [[standard of living]] entails considerable commotion in the [[philosophic]] realms of the [[mind]]. [[Loyalties]] are not [[exercised]] in behalf of the great, the [[good]], the [[true]], and the [[noble]] without a [[struggle]]. [[Effort]] is attendant upon [[clarification]] of [[spiritual]] [[vision]] and enhancement of [[cosmic]] [[insight]]. And the [[human]] [[intellect]] [[protests]] against being weaned from subsisting upon the nonspiritual [[energies]] of [[temporal]] [[existence]]. The [[slothful]] [[animal]] [[mind]] [[rebels]] at the [[effort]] required to wrestle with [[cosmic]] [[problem]] solving.

100:4.3 But the great problem of religious living consists in the task of unifying the soul powers of the personality by the dominance of LOVE. Health, mental efficiency, and happiness arise from the unification of physical systems, mind systems, and spirit systems. Of health and sanity man understands much, but of happiness he has truly realized very little. The highest happiness is indissolubly linked with spiritual progress. Spiritual growth yields lasting joy, peace which passes all understanding.

100:4.3 But the great [[problem]] of [https://nordan.daynal.org/wiki/index.php?title=Religious_Living-2010-09-26 religious living] consists in the task of [[unifying]] the [[soul]] [[powers]] of the [[personality]] by the [[dominance]] of [[LOVE]]. [[Health]], mental [[efficiency]], and [[happiness]] arise from the [[unification]] of [[physical]] systems, [[mind]] systems, and [[spirit]] systems. Of [[health]] and [[sanity]] man [[understands]] much, but of [[happiness]] he has truly realized very little. The highest [[happiness]] is indissolubly linked with [[spiritual]] [[progress]]. [[Spiritual]] [[growth]] yields lasting [[joy]], [[peace]] which passes all [[understanding]].

100:4.4 In physical life the senses tell of the existence of things; mind discovers the reality of meanings; but the spiritual experience reveals to the individual the true values of life. These high levels of human living are attained in the supreme love of God and in the unselfish love of man. If you love your fellow men, you must have discovered their values. Jesus loved men so much because he placed such a high value upon them. You can best discover values in your associates by discovering their motivation. If some one irritates you, causes feelings of resentment, you should sympathetically seek to discern his viewpoint, his reasons for such objectionable conduct. If once you understand your neighbor, you will become tolerant, and this tolerance will grow into friendship and ripen into love.

100:4.4 In [[physical]] life the [[senses]] tell of the [[existence]] of [[things]]; [[mind]] [[discovers]] the [[reality]] of [[meanings]]; but the [[spiritual]] [[experience]] reveals to the [[individual]] the true [[values]] of life. These high [[levels]] of [[human]] living are [[attained]] in the [[supreme]] [[love]] of [[God]] and in the [[unselfish]] [[love]] of [[man]]. If you [[love]] your fellow men, you must have [[discovered]] their [[values]]. [[Jesus]] loved men so much because he placed such a high [[value]] upon them. You can best [[discover]] [[values]] in your associates by [[discovering]] their [[motivation]]. If some one irritates you, [[causes]] [[feelings]] of resentment, you should [[sympathetically]] seek to [[discern]] his [[viewpoint]], his reasons for such objectionable [[conduct]]. If once you [[understand]] your [[neighbor]], you will become [[tolerant]], and this [[tolerance]] will grow into [[friendship]] and ripen into [[love]].

100:4.5 In the mind's eye conjure up a picture of one of your primitive ancestors of cave-dwelling times—a short, misshapen, filthy, snarling hulk of a man standing, legs spread, club upraised, breathing hate and animosity as he looks fiercely just ahead. Such a picture hardly depicts the divine dignity of man. But allow us to enlarge the picture. In front of this animated human crouches a saber-toothed tiger. Behind him, a woman and two children. Immediately you recognize that such a picture stands for the beginnings of much that is fine and noble in the human race, but the man is the same in both pictures. Only in the second sketch you are favored with a widened horizon. You therein discern the motivation of this evolving mortal. His attitude becomes praiseworthy because you understand him. If you could only fathom the motives of your associates, how much better you would understand them. <u>If you could only know your fellows, you would eventually fall in love with them.</u>

100:4.5 In the [https://en.wikipedia.org/wiki/Mind%27s_eye mind's eye] conjure up a picture of one of your [[primitive]] [[ancestors]] of [[cave]]-dwelling times—a short, misshapen, filthy, snarling hulk of a man standing, legs spread, club upraised, [[breathing]] hate and animosity as he looks fiercely just ahead. Such a picture hardly depicts the [[divine]] [[dignity]] of [[man]]. But allow us to enlarge the picture. In front of this animated [[human]] crouches a saber-toothed tiger. Behind him, a [[woman]] and two [[children]]. [[Immediately]] you [[recognize]] that such a picture stands for the beginnings of much that is fine and [[noble]] in the [[human]] race, but the man is the same in both pictures. Only in the second sketch you are favored with a widened [[horizon]]. You therein [[discern]] the [[motivation]] of this [[evolving]] [[mortal]]. His [[attitude]] becomes [[praiseworthy]] because you [[understand]] him. If you could only [[fathom]] the [[motives]] of your associates, how much better you would [[understand]] them. If you could only know your fellows, you would [[eventually]] fall in [[love]] with them.

100:4.6 You cannot truly love your fellows by a mere act of the will. Love is only born of thoroughgoing understanding of your neighbor's motives and sentiments. It is not so important to love all men today as it is that each day you learn to love one more human being. If each day or each week you achieve an understanding of one more of your fellows, and if this is the limit of your ability, then you are certainly socializing and truly spiritualizing your personality. Love is infectious, and when human devotion is intelligent and wise, love is more catching than hate. But only genuine and unselfish love is truly contagious. <u>If each mortal could only become a focus of dynamic affection, this benign virus of love would soon pervade the sentimental emotion-stream of humanity to such an extent that all civilization would be encompassed by love, and that would be the realization of the brotherhood of man.</u>

100:4.6 You cannot truly [[love]] your fellows by a mere [[act]] of the [[volition|will]]. [[Love]] is only [[born]] of thoroughgoing [[understanding]] of your [[neighbor]]'s [[motives]] and [[sentiment]]s. It is not so important to [[love]] all men today as it is that each day you learn to love one more [[human being]]. If each day or each week you [[achieve]] an [[understanding]] of one more of your fellows, and if this is the [[limit]] of your [[ability]], then you are certainly [[socializing]] and truly [[spiritualizing]] your [[personality]]. [[Love]] is [[infectious]], and when [[human]] [[devotion]] is [[intelligent]] and [[wise]], [[love]] is more catching than hate. But only genuine and [[unselfish]] [[love]] is truly [[contagious]]. If each [[mortal]] could only become a [[focus]] of [[dynamic]] [[affection]], this benign [[virus]] of [[love]] would soon pervade the sentimental [[emotion]]-[[stream]] of [[humanity]] to such an extent that all [[civilization]] would be [[encompassed]] by [[love]], and that would be the [[realization]] of the [[brotherhood]] of [[man]].

==100:5. CONVERSION AND MYSTICISM==

==100:5. CONVERSION AND MYSTICISM==

100:5.1 The world is filled with lost souls, not lost in the theologic sense but lost in the directional meaning, wandering about in confusion among the isms and cults of a frustrated philosophic era. Too few have learned how to install a philosophy of living in the place of religious authority. (The symbols of socialized religion are not to be despised as channels of growth, albeit the river bed is not the river.)

100:5.1 The world is filled with lost [[souls]], not lost in the [[theologic]] sense but lost in the directional [[meaning]], wandering about in [[confusion]] among the [[isms]] and [[cults]] of a frustrated [[philosophic]] era. Too few have learned how to install a [[philosophy]] of living in the place of [[religious]] [[authority]]. (The [[symbols]] of [[socialized]] [[religion]] are not to be despised as [[channels]] of [[growth]], albeit the river bed is not the [[river]].)

100:5.2 The progression of religious growth leads from stagnation through conflict to co-ordination, from insecurity to undoubting faith, from confusion of cosmic consciousness to unification of personality, from the temporal objective to the eternal, from the bondage of fear to the liberty of divine sonship.

100:5.2 The [[progression]] of [[religious]] [[growth]] leads from [[stagnation]] through [[conflict]] to [[co-ordination]], from insecurity to undoubting [[faith]], from [[confusion]] of [[cosmic consciousness]] to [[unification]] of [[personality]], from the [[temporal]] objective to the [[eternal]], from the [[bondage]] of [[fear]] to the [[liberty]] of [[divine]] sonship.

100:5.3 It should be made clear that professions of loyalty to the supreme ideals—the psychic, emotional, and spiritual awareness of God-consciousness—may be a natural and gradual growth or may sometimes be experienced at certain junctures, as in a crisis. The Apostle Paul experienced just such a sudden and spectacular conversion that eventful day on the Damascus road. Gautama Siddhartha had a similar experience the night he sat alone and sought to penetrate the mystery of final truth. Many others have had like experiences, and many true believers have progressed in the spirit without sudden conversion.

100:5.3 It should be made clear that [[professions]] of [[loyalty]] to the [[supreme]] [[ideals]]—the [[psychic]], [[emotional]], and [[spiritual]] [[awareness]] of [[God-consciousness]]—may be a [[natural]] and [[gradual]] [[growth]] or may sometimes be [[experienced]] at certain junctures, as in a [[crisis]]. The [[Apostle Paul]] [[experienced]] just such a sudden and spectacular [[conversion]] that [[eventful]] day on the [https://en.wikipedia.org/wiki/Damascus_road Damascus road]. [[Gautama Siddhartha]] had a similar [[experience]] the night he sat alone and sought to [[penetrate]] the [[mystery]] of final [[truth]]. Many others have had like [[experiences]], and many true believers have [[progressed]] in the [[spirit]] without sudden [[conversion]].

100:5.4 Most of the spectacular phenomena associated with so-called religious conversions are entirely psychologic in nature, but now and then there do occur experiences which are also spiritual in origin. When the mental mobilization is absolutely total on any level of the psychic upreach toward spirit attainment, when there exists perfection of the human motivation of loyalties to the divine idea, then there very often occurs a sudden down-grasp of the indwelling spirit to synchronize with the concentrated and consecrated purpose of the superconscious mind of the believing mortal. And it is such experiences of unified intellectual and spiritual phenomena that constitute the conversion which consists in factors over and above purely psychologic involvement.

100:5.4 Most of the [[spectacular]] [[phenomena]] [[associated]] with so-called [[religious]] [[conversions]] are entirely [[psychologic]] in [[nature]], but now and then there do occur [[experiences]] which are also [[spiritual]] in [[origin]]. When the [[mental]] mobilization is [[absolutely]] [[total]] on any level of the [[psychic]] upreach toward [[spirit]] [[attainment]], when there exists [[perfection]] of the [[human]] [[motivation]] of [[loyalties]] to the [[divine]] [[idea]], then there very often occurs a sudden down-grasp of the [[indwelling spirit]] to [[synchronize]] with the [[concentrated]] and [[consecrated]] [[purpose]] of the [[superconscious]] [[mind]] of the believing [[mortal]]. And it is such [[experiences]] of [[unified]] [[intellectual]] and [[spiritual]] [[phenomena]] that [[constitute]] the [[conversion]] which consists in [[factors]] over and above purely [[psychologic]] involvement.

100:5.5 But emotion alone is a false conversion; one must have faith as well as feeling. To the extent that such psychic mobilization is partial, and in so far as such human-loyalty motivation is incomplete, to that extent will the experience of conversion be a blended intellectual, emotional, and spiritual reality.

100:5.5 But [[emotion]] alone is a [[false]] [[conversion]]; one must have [[faith]] as well as [[feeling]]. To the extent that such [[psychic]] mobilization is partial, and in so far as such [[human]]-[[loyalty]] [[motivation]] is incomplete, to that extent will the [[experience]] of [[conversion]] be a blended [[intellectual]], [[emotional]], and [[spiritual]] [[reality]].

100:5.6 If one is disposed to recognize a theoretical subconscious mind as a practical working hypothesis in the otherwise unified intellectual life, then, to be consistent, one should postulate a similar and corresponding realm of ascending intellectual activity as the superconscious level, the zone of immediate contact with the indwelling spirit entity, the Thought Adjuster. The great danger in all these psychic speculations is that visions and other so-called mystic experiences, along with extraordinary dreams, may be regarded as divine communications to the human mind. In times past, divine beings have revealed themselves to certain God-knowing persons, not because of their mystic trances or morbid visions, but in spite of all these phenomena.

100:5.6 If one is disposed to [[recognize]] a [[theoretical]] [[subconscious]] mind as a [[practical]] working [[hypothesis]] in the otherwise [[unified]] [[intellectual]] life, then, to be [[consistent]], one should postulate a similar and [[corresponding]] realm of [[ascending]] [[intellectual]] [[activity]] as the [[superconscious]] level, the zone of [[immediate]] [[contact]] with the indwelling [[spirit]] [[entity]], the [[Thought Adjuster]]. The great [[danger]] in all these [[psychic]] [[speculations]] is that [[visions]] and other so-called [[mystic]] [[experiences]], along with [[extraordinary]] [[dreams]], may be regarded as [[divine]] [[communications]] to the [[human]] [[mind]]. In times [[past]], [[divine]] [[beings]] have [[revealed]] themselves to certain [[God]]-knowing [[persons]], not because of their [[mystic]] [[trances]] or morbid [[visions]], but in spite of all these [[phenomena]].

100:5.7 In contrast with conversion-seeking, the better approach to the morontia zones of possible contact with the Thought Adjuster would be through living faith and sincere worship, wholehearted and unselfish prayer. Altogether too much of the uprush of the memories of the unconscious levels of the human mind has been mistaken for divine revelations and spirit leadings.

100:5.7 In [[contrast]] with [[conversion]]-seeking, the better approach to the [[morontia]] zones of possible [[contact]] with the [[Thought Adjuster]] would be through living [[faith]] and [[sincere]] [[worship]], wholehearted and [[unselfish]] [[prayer]]. Altogether too much of the uprush of the [[memories]] of the [[unconscious]] [[levels]] of the [[human]] [[mind]] has been mistaken for [[divine]] [[revelations]] and [[spirit]] leadings.

100:5.8 There is great danger associated with the habitual practice of religious daydreaming; mysticism may become a technique of reality avoidance, albeit it has sometimes been a means of genuine spiritual communion. Short seasons of retreat from the busy scenes of life may not be seriously dangerous, but prolonged isolation of personality is most undesirable. Under no circumstances should the trancelike state of visionary consciousness be cultivated as a religious experience.

100:5.8 There is great [[danger]] [[associated]] with the [[habitual]] [[practice]] of [[religious]] daydreaming; [[mysticism]] may become a [[technique]] of [[reality]] avoidance, albeit it has sometimes been a means of [[genuine]] [[spiritual]] [[communion]]. Short [[seasons]] of retreat from the [[busy]] scenes of life may not be seriously [[dangerous]], but prolonged [[isolation]] of [[personality]] is most undesirable. Under no circumstances should the [[trancelike]] state of [[visionary]] [[consciousness]] be cultivated as a [[religious]] [[experience]].

100:5.9 The characteristics of the mystical state are diffusion of consciousness with vivid islands of focal attention operating on a comparatively passive intellect. All of this gravitates consciousness toward the subconscious rather than in the direction of the zone of spiritual contact, the superconscious. Many mystics have carried their mental dissociation to the level of abnormal mental manifestations.

100:5.9 The characteristics of the [[mystical]] [[state]] are [[diffusion]] of [[consciousness]] with vivid islands of [[focal]] [[attention]] operating on a comparatively [[passive]] [[intellect]]. All of this [[gravitates]] [[consciousness]] toward the [[subconscious]] rather than in the direction of the zone of [[spiritual]] [[contact]], the [[superconscious]]. Many [[mystics]] have carried their mental dissociation to the level of [[abnormal]] mental [[manifestations]].

100:5.10 The more healthful attitude of spiritual meditation is to be found in reflective worship and in the prayer of thanksgiving. The direct communion with one's Thought Adjuster, such as occurred in the later years of Jesus' life in the flesh, should not be confused with these so-called mystical experiences. The factors which contribute to the initiation of mystic communion are indicative of the danger of such psychic states. The mystic status is favored by such things as: physical fatigue, fasting, psychic dissociation, profound aesthetic experiences, vivid sex impulses, fear, anxiety, rage, and wild dancing. Much of the material arising as a result of such preliminary preparation has its origin in the subconscious mind.

100:5.10 The more [[healthful]] [[attitude]] of [[spiritual]] [[meditation]] is to be found in [[reflective]] [[worship]] and in the [[prayer]] of [[thanksgiving]]. The direct [[communion]] with one's [[Thought Adjuster]], such as occurred in the later years of [[Jesus]]' life in the [[flesh]], should not be [[confused]] with these so-called [[mystical]] [[experiences]]. The [[factors]] which [[contribute]] to the [[initiation]] of [[mystic]] [[communion]] are indicative of the [[danger]] of such [[psychic]] states. The [[mystic]] [[status]] is favored by such things as: [[physical]] [[fatigue]], [[fasting]], psychic dissociation, [[profound]] [[aesthetic]] [[experiences]], vivid [[sex]] [[impulses]], [[fear]], [[anxiety]], rage, and wild [[dancing]]. Much of the [[material]] arising as a result of such preliminary [[preparation]] has its [[origin]] in the [[subconscious]] [[mind]].

100:5.11 However favorable may have been the conditions for mystic phenomena, it should be clearly understood that Jesus of Nazareth never resorted to such methods for communion with the Paradise Father. Jesus had no subconscious delusions or superconscious illusions.

100:5.11 However [[favor]]able may have been the conditions for [[mystic]] [[phenomena]], it should be clearly [[understood]] that [[Jesus]] of [[Nazareth]] never resorted to such [[methods]] for [[communion]] with the [[Paradise Father]]. [[Jesus]] had no [[subconscious]] delusions or [[superconscious]] [[illusions]].

==100:6. MARKS OF RELIGIOUS LIVING==

==100:6. MARKS OF RELIGIOUS LIVING==

100:6.1 Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause.

100:6.1 [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:3._THE_NATURE_OF_EVOLUTIONARY_RELIGION Evolutionary religions] and [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION revelatory religions] may differ markedly in [[method]], but in [[motive]] there is great similarity. [[Religion]] is not a specific [[function]] of life; rather is it a [[mode]] of living. True [[religion]] is a wholehearted [[devotion]] to some [[reality]] which the religionist deems to be of [[supreme]] [[value]] to himself and for all [[mankind]]. And the outstanding characteristics of all [[religions]] are: unquestioning [[loyalty]] and wholehearted [[devotion]] to [[supreme]] [[values]]. This [[religious]] [[devotion]] to [[supreme]] [[values]] is shown in the [[relation]] of the supposedly irreligious [[mother]] to her [[child]] and in the fervent [[loyalty]] of nonreligionists to an espoused [[cause]].

100:6.2 The accepted supreme value of the religionist may be base or even false, but it is nevertheless religious. A religion is genuine to just the extent that the value which is held to be supreme is truly a cosmic reality of genuine spiritual worth.

100:6.2 The [[accepted]] [[supreme]] [[value]] of the religionist may be base or even [[false]], but it is nevertheless [[religious]]. A [[religion]] is [[genuine]] to just the extent that the [[value]] which is held to be [[supreme]] is truly a [[cosmic]] [[reality]] of genuine [[spiritual]] [[worth]].

100:6.3 The marks of human response to the religious impulse embrace the qualities of nobility and grandeur. The sincere religionist is conscious of universe citizenship and is aware of making contact with sources of superhuman power. He is thrilled and energized with the assurance of belonging to a superior and ennobled fellowship of the sons of God. The consciousness of self-worth has become augmented by the stimulus of the quest for the highest universe objectives—supreme goals.

100:6.3 The marks of [[human]] [[response]] to the [[religious]] [[impulse]] [[embrace]] the [[qualities]] of [[nobility]] and grandeur. The [[sincere]] [[religionist]] is [[conscious]] of [[universe]] [[citizenship]] and is [[aware]] of making [[contact]] with [[sources]] of [[superhuman]] [[power]]. He is thrilled and energized with the [[assurance]] of belonging to a superior and [[ennobled]] [[fellowship]] of the [https://nordan.daynal.org/wiki/index.php?title=Paper_30 sons of God]. The [[consciousness]] of [[self]]-[[worth]] has become augmented by the [[stimulus]] of the [[quest]] for the highest [[universe]] objectives—[[supreme]] [[goals]].

100:6.4 The self has surrendered to the intriguing drive of an all-encompassing motivation which imposes heightened self-discipline, lessens emotional conflict, and makes mortal life truly worth living. The morbid recognition of human limitations is changed to the natural consciousness of mortal shortcomings, associated with moral determination and spiritual aspiration to attain the highest universe and superuniverse goals. And this intense striving for the attainment of supermortal ideals is always characterized by increasing patience, forbearance, fortitude, and tolerance.

100:6.4 The [[self]] has [[surrendered]] to the [[intriguing]] drive of an all-[[encompassing]] [[motivation]] which imposes heightened [[self]]-[[discipline]], lessens [[emotional]] [[conflict]], and makes [[mortal]] life truly [[worth]] living. The [[morbid]] [[recognition]] of [[human]] [[limitations]] is changed to the [[natural]] [[consciousness]] of [[mortal]] [[Parameters|shortcomings]], [[associated]] with [[moral]] [[determination]] and [[spiritual]] [[aspiration]] to [[attain]] the highest [[universe]] and [[superuniverse]] [[goals]]. And this [[intense]] striving for the [[attainment]] of [[supermortal]] [[ideals]] is always characterized by increasing [[patience]], [[forbearance]], [[fortitude]], and [[tolerance]].

100:6.5 But true religion is a living love, a life of service. The religionist's detachment from much that is purely temporal and trivial never leads to social isolation, and it should not destroy the sense of humor. Genuine religion takes nothing away from human existence, but it does add new meanings to all of life; it generates new types of enthusiasm, zeal, and courage. It may even engender the spirit of the crusader, which is more than dangerous if not controlled by spiritual insight and loyal devotion to the commonplace social obligations of human loyalties.

100:6.5 But true [[religion]] is a living [[love]], a life of [[service]]. The religionist's detachment from much that is [[purely]] [[temporal]] and trivial never leads to [[social]] [[isolation]], and it should not destroy the sense of [[humor]]. Genuine [[religion]] takes nothing away from [[human]] [[existence]], but it does add new [[meanings]] to all of life; it generates new [[types]] of [[enthusiasm]], zeal, and [[courage]]. It may even engender the [[spirit]] of the [[crusader]], which is more than [[dangerous]] if not [[controlled]] by [[spiritual]] [[insight]] and [[loyal]] [[devotion]] to the commonplace [[social]] [[obligations]] of [[human]] [[loyalties]].

100:6.6 One of the most amazing earmarks of religious living is that dynamic and sublime peace, that peace which passes all human understanding, that cosmic poise which betokens the absence of all doubt and turmoil. Such levels of spiritual stability are immune to disappointment. Such religionists are like the Apostle Paul, who said: " I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor anything else shall be able to separate us from the love of God. "

100:6.6 One of the most [[amazing]] earmarks of [[religious]] living is that [[dynamic]] and [[sublime]] [[peace]], that [[peace]] which passes all [[human]] [[understanding]], that [[cosmic]] [[poise]] which betokens the [[absence]] of all [[doubt]] and [[turmoil]]. Such [[levels]] of [[spiritual]] [[stability]] are immune to [[disappointment]]. Such [[religionists]] are like the [[Apostle Paul]], who said: "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor anything else shall be able to separate us from the love of God."[https://nordan.daynal.org/wiki/index.php?title=The_Letter_of_Paul_to_the_Romans#The_Letter_of_Paul_to_the_Romans.2C_VIII]

100:6.7 There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.

100:6.7 There is a sense of [[security]], [[associated]] with the [[realization]] of triumphing [[glory]], resident in the [[consciousness]] of the religionist who has grasped the [[reality]] of the [[Supreme]], and who pursues the [[goal]] of the [[Ultimate]].

100:6.8 Even evolutionary religion is all of this in loyalty and grandeur because it is a genuine experience. But revelatory religion is excellent as well as genuine. The new loyalties of enlarged spiritual vision create new levels of love and devotion, of service and fellowship; and all this enhanced social outlook produces an enlarged consciousness of the Fatherhood of God and the brotherhood of man.

100:6.8 Even [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:3._THE_NATURE_OF_EVOLUTIONARY_RELIGION evolutionary religion] is all of this in [[loyalty]] and grandeur because it is a [[genuine]] [[experience]]. But [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION revelatory religion] is [[excellent]] as well as [[genuine]]. The new [[loyalties]] of enlarged [[spiritual]] [[vision]] create new [[levels]] of [[love]] and [[devotion]], of [[service]] and [[fellowship]]; and all this enhanced [[social]] outlook produces an enlarged [[consciousness]] of the [[Fatherhood]] of [[God]] and the [[brotherhood]] of [[man]].

100:6.9 The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.

100:6.9 The characteristic [[difference]] between [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:3._THE_NATURE_OF_EVOLUTIONARY_RELIGION evolved] and [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION revealed religion] is a new [[quality]] of [[divine]] [[wisdom]] which is added to [[purely]] [[experiential]] [[human]] [[wisdom]]. But it is [[experience]] in and with the [[human]] [[religions]] that [[develops]] the [[capacity]] for subsequent [[reception]] of increased [[bestowals]] of divine [[wisdom]] and cosmic [[insight]].

==100:7. THE ACME OF RELIGIOUS LIVING==

==100:7. THE ACME OF RELIGIOUS LIVING==

100:7.1 Although the average mortal of Urantia cannot hope to attain the high perfection of character which Jesus of Nazareth acquired while sojourning in the flesh, it is altogether possible for every mortal believer to develop a strong and unified personality along the perfected lines of the Jesus personality. The unique feature of the Master's personality was not so much its perfection as its symmetry, its exquisite and balanced unification. The most effective presentation of Jesus consists in following the example of the one who said, as he gestured toward the Master standing before his accusers, " Behold the man! "

100:7.1 Although the [[average]] [[mortal]] of [[Urantia]] cannot [[hope]] to [[attain]] the high [[perfection]] of [[character]] which [[Jesus]] of [[Nazareth]] acquired while [[sojourning]] in the [[flesh]], it is altogether [[possible]] for every [[mortal]] believer to [[develop]] a strong and [[unified]] [[personality]] along the [[perfected]] lines of the [[Jesus]] [[personality]]. The [[unique]] feature of [[the Master]]'s [[personality]] was not so much its [[perfection]] as its [[symmetry]], its exquisite and [[balanced]] [[unification]]. The most [[effective]] presentation of [[Jesus]] consists in following the example of the one who said, as he [[gestured]] toward [[the Master]] standing before his accusers, "Behold the man!"[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_John#Chapter_19]

100:7.2 The unfailing kindness of Jesus touched the hearts of men, but his stalwart strength of character amazed his followers. He was truly sincere; there was nothing of the hypocrite in him. He was free from affectation; he was always so refreshingly genuine. He never stooped to pretense, and he never resorted to shamming. He lived the truth, even as he taught it. He was the truth. He was constrained to proclaim saving truth to his generation, even though such sincerity sometimes caused pain. He was unquestioningly loyal to all truth.

100:7.2 The unfailing [[kindness]] of [[Jesus]] [[touched]] the [[hearts]] of men, but his stalwart [[strength]] of [[character]] [[amazed]] his followers. He was truly [[sincere]]; there was nothing of the [[hypocrite]] in him. He was free from [[affectation]]; he was always so refreshingly [[genuine]]. He never stooped to [[pretense]], and he never resorted to shamming. He lived the [[truth]], even as he taught it. He was the [[truth]]. He was constrained to [[proclaim]] saving [[truth]] to his [[generation]], even though such [[sincerity]] sometimes caused [[pain]]. He was unquestioningly [[loyal]] to all [[truth]].

100:7.3 But the Master was so reasonable, so approachable. He was so practical in all his ministry, while all his plans were characterized by such sanctified common sense. He was so free from all freakish, erratic, and eccentric tendencies. He was never capricious, whimsical, or hysterical. In all his teaching and in everything he did there was always an exquisite discrimination associated with an extraordinary sense of propriety.

100:7.3 But [[the Master]] was so reasonable, so approachable. He was so [[practical]] in all his [[ministry]], while all his [[plans]] were characterized by such [[sanctified]] [[common sense]]. He was so free from all freakish, erratic, and [[eccentric]] [[tendencies]]. He was never capricious, whimsical, or [[Frenzy|hysterical]]. In all his teaching and in [[everything]] he did there was always an exquisite [[discrimination]] [[associated]] with an extraordinary sense of [[propriety]].

100:7.4 The Son of Man was always a well-poised personality. Even his enemies maintained a wholesome respect for him; they even feared his presence. Jesus was unafraid. He was surcharged with divine enthusiasm, but he never became fanatical. He was emotionally active but never flighty. He was imaginative but always practical. He frankly faced the realities of life, but he was never dull or prosaic. He was courageous but never reckless; prudent but never cowardly. He was sympathetic but not sentimental; unique but not eccentric. He was pious but not sanctimonious. And he was so well-poised because he was so perfectly unified.

100:7.4 The [https://nordan.daynal.org/wiki/index.php?title=Paper_53#53:8._THE_SON_OF_MAN_ON_URANTIA Son of Man] was always a well-[[poised]] [[personality]]. Even his enemies [[maintained]] a wholesome [[respect]] for him; they even [[feared]] his [[presence]]. Jesus was unafraid. He was surcharged with [[divine]] [[enthusiasm]], but he never became [[fanatical]]. He was [[emotionally]] active but never flighty. He was [[imaginative]] but always [[practical]]. He frankly faced the [[realities]] of life, but he was never dull or [[prosaic]]. He was [[courageous]] but never reckless; [[prudent]] but never cowardly. He was [[sympathetic]] but not [[sentimental]]; [[unique]] but not [[eccentric]]. He was [[pious]] but not sanctimonious. And he was so well-[[poised]] because he was so perfectly [[unified]].

100:7.5 Jesus' originality was unstifled. He was not bound by tradition or handicapped by enslavement to narrow conventionality. He spoke with undoubted confidence and taught with absolute authority. But his superb originality did not cause him to overlook the gems of truth in the teachings of his predecessors and contemporaries. And the most original of his teachings was the emphasis of love and mercy in the place of fear and sacrifice.

100:7.5 Jesus' [[originality]] was unstifled. He was not bound by [[tradition]] or [[handicapped]] by [[enslavement]] to narrow [[conventionality]]. He spoke with undoubted [[confidence]] and taught with [[absolute]] [[authority]]. But his superb [[originality]] did not cause him to overlook the [[gems]] of [[truth]] in the teachings of his predecessors and contemporaries. And the most [[original]] of his teachings was the emphasis of [[love]] and [[mercy]] in the place of [[fear]] and [[sacrifice]].

100:7.6 Jesus was very broad in his outlook. He exhorted his followers to preach the gospel to all peoples. He was free from all narrow-mindedness. His sympathetic heart embraced all mankind, even a universe. Always his invitation was, " Whosoever will, let him come. "

100:7.6 [[Jesus]] was very broad in his [[outlook]]. He exhorted his followers to [[preach]] the [[gospel]] to all peoples. He was [[free]] from all narrow-mindedness. His [[sympathetic]] [[heart]] [[embraced]] all [[mankind]], even a [[universe]]. Always his [[invitation]] was, "Whosoever will, let him come."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Matthew#Chapter_12]

100:7.7 Of Jesus it was truly said, " He trusted God. " As a man among men he most sublimely trusted the Father in heaven. He trusted his Father as a little child trusts his earthly parent. His faith was perfect but never presumptuous. No matter how cruel nature might appear to be or how indifferent to man's welfare on earth, Jesus never faltered in his faith. He was immune to disappointment and impervious to persecution. He was untouched by apparent failure.

100:7.7 Of [[Jesus]] it was truly said, "He trusted God."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Matthew#Chapter_27] As a man among men he most [[sublimely]] [[trusted]] [[the Father]] in [[heaven]]. He [[trusted]] his [[Father]] as a little child trusts his [[earthly]] [[parent]]. His [[faith]] was [[perfect]] but never presumptuous. No matter how [[cruel]] [[nature]] might appear to be or how indifferent to man's [[welfare]] on [[earth]], [[Jesus]] never faltered in his [[faith]]. He was [[immune]] to [[disappointment]] and impervious to [[persecution]]. He was untouched by [[apparent]] [[failure]].

100:7.8 He loved men as brothers, at the same time recognizing how they differed in innate endowments and acquired qualities. " He went about doing good. "

100:7.8 He [[loved]] men as [[brothers]], at the same time [[recognizing]] how they [[differed]] in [[innate]] [[endowments]] and acquired [[qualities]]. "He went about doing good."[https://nordan.daynal.org/wiki/index.php?title=Acts_of_the_Apostles#Acts.10]

100:7.9 Jesus was an unusually cheerful person, but he was not a blind and unreasoning optimist. His constant word of exhortation was, " Be of good cheer. " He could maintain this confident attitude because of his unswerving trust in God and his unshakable confidence in man. He was always touchingly considerate of all men because he loved them and believed in them. Still he was always true to his convictions and magnificently firm in his devotion to the doing of his Father's will.

100:7.9 [[Jesus]] was an unusually cheerful [[person]], but he was not a blind and unreasoning [[optimist]]. His constant [[word]] of exhortation was, "Be of good cheer."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_John#Chapter_16] He could [[maintain]] this [[confident]] [[attitude]] because of his unswerving [[trust]] in [[God]] and his unshakable [[confidence]] in man. He was always [[touchingly]] [[considerate]] of all men because he [[loved]] them and believed in them. Still he was always true to his [[convictions]] and [[magnificently]] firm in his [[devotion]] to the [[doing of his Father's will]].

100:7.10 The Master was always generous. He never grew weary of saying, " It is more blessed to give than to receive. " Said he, " Freely you have received, freely give. " And yet, with all of his unbounded generosity, he was never wasteful or extravagant. He taught that you must believe to receive salvation. " For every one who seeks shall receive. "

100:7.10 [[The Master]] was always [[generous]]. He never grew weary of saying, "It is more [[blessed]] to give than to [[receive]]."[https://nordan.daynal.org/wiki/index.php?title=Acts_of_the_Apostles#Acts.20] Said he, "Freely you have received, freely give."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Matthew#Chapter_10] And yet, with all of his unbounded [[generosity]], he was never wasteful or extravagant. He taught that you must [[believe]] to [[receive]] [[salvation]]. "For every one who [[seeks]] shall [[receive]]."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_11]

100:7.11 He was candid, but always kind. Said he, " If it were not so, I would have told you. " He was frank, but always friendly. He was outspoken in his love for the sinner and in his hatred for sin. But throughout all this amazing frankness he was unerringly fair

100:7.11 He was [[candid]], but always [[kind]]. Said he, "If it were not so, I would have told you."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_John#Chapter_14] He was frank, but always [[friendly]]. He was outspoken in his [[love]] for the [[sinner]] and in his hatred for sin. But throughout all this [[amazing]] frankness he was unerringly [[fair]].

100:7.12 Jesus was consistently cheerful, notwithstanding he sometimes drank deeply of the cup of human sorrow. He fearlessly faced the realities of existence, yet was he filled with enthusiasm for the gospel of the kingdom. But he controlled his enthusiasm; it never controlled him. He was unreservedly dedicated to " the Father's business. " This divine enthusiasm led his unspiritual brethren to think he was beside himself, but the onlooking universe appraised him as the model of sanity and the pattern of supreme mortal devotion to the high standards of spiritual living. And his controlled enthusiasm was contagious; his associates were constrained to share his divine optimism.

100:7.12 Jesus was [[consistently]] cheerful, notwithstanding he sometimes drank deeply of the cup of [[human]] [[sorrow]]. He fearlessly faced the [[realities]] of [[existence]], yet was he filled with [[enthusiasm]] for the [[gospel]] of [[the kingdom]]. But he [[controlled]] his [[enthusiasm]]; it never controlled him. He was unreservedly [[dedicated]] to "the Father's business."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_2] This [[divine]] [[enthusiasm]] led his unspiritual brethren to think he was beside himself, but the onlooking [[universe]] appraised him as the [[model]] of [[sanity]] and the [[pattern]] of [[supreme]] [[mortal]] [[devotion]] to the high [[standards]] of [[spiritual]] living. And his [[controlled]] [[enthusiasm]] was [[contagious]]; his associates were constrained to [[share]] his [[divine]] [[optimism]].

100:7.13 This man of Galilee was not a man of sorrows; he was a soul of gladness. Always was he saying, " Rejoice and be exceedingly glad. " But when duty required, he was willing to walk courageously through the " valley of the shadow of death. " He was gladsome but at the same time humble.

100:7.13 This man of [https://en.wikipedia.org/wiki/Galilee Galilee] was not a man of [[sorrows]]; he was a soul of [[gladness]]. Always was he saying, "Rejoice and be exceedingly glad."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Matthew#Chapter_5] But when [[duty]] required, he was willing to walk [[courageously]] through the "valley of the shadow of death."[https://nordan.daynal.org/wiki/index.php?title=Book_of_Psalms#Psalm_23] He was gladsome but at the same time [[humble]].

100:7.14 His courage was equaled only by his patience. When pressed to act prematurely, he would only reply, " My hour has not yet come. " He was never in a hurry; his composure was sublime. But he was often indignant at evil, intolerant of sin. He was often mightily moved to resist that which was inimical to the welfare of his children on earth. But his indignation against sin never led to anger at the sinner.

100:7.14 His [[courage]] was equaled only by his [[patience]]. When pressed to [[act]] prematurely, he would only reply, "My hour has not yet come."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_John#Chapter_2] He was never in a hurry; his [[composure]] was [[sublime]]. But he was often indignant at [[evil]], intolerant of [[sin]]. He was often mightily moved to [[resist]] that which was inimical to the [[welfare]] of his [[children]] on [[earth]]. But his indignation against sin never led to [[anger]] at the [[sinner]].

100:7.15 His courage was magnificent, but he was never foolhardy. His watchword was, " Fear not. " His bravery was lofty and his courage often heroic. But his courage was linked with discretion and controlled by reason. It was courage born of faith, not the recklessness of blind presumption. He was truly brave but never audacious.

100:7.15 His [[courage]] was [[magnificent]], but he was never foolhardy. His watchword was, "Fear not."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_12] His [[bravery]] was lofty and his [[courage]] often [[heroic]]. But his [[courage]] was linked with [[discretion]] and [[controlled]] by [[reason]]. It was [[courage]] [[born]] of [[faith]], not the recklessness of blind [[presumption]]. He was truly [[brave]] but never audacious.

100:7.16 The Master was a pattern of reverence. The prayer of even his youth began, " Our Father who is in heaven, hallowed be your name. " He was even respectful of the faulty worship of his fellows. But this did not deter him from making attacks on religious traditions or assaulting errors of human belief. He was reverential of true holiness, and yet he could justly appeal to his fellows, saying, " Who among you convicts me of sin? "

100:7.16 [[The Master]] was a [[pattern]] of [[reverence]]. The [[prayer]] of even his [[youth]] began, "Our Father who is in heaven, hallowed be your name."[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_11] He was even [[respectful]] of the faulty [[worship]] of his fellows. But this did not deter him from making [[attacks]] on [[religious]] [[traditions]] or assaulting [[errors]] of [[human]] [[belief]]. He was [[reverential]] of true [[holiness]], and yet he could justly [[appeal]] to his fellows, saying, "Who among you convicts me of sin?"[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_John#Chapter_8]

100:7.17 Jesus was great because he was good, and yet he fraternized with the little children. He was gentle and unassuming in his personal life, and yet he was the perfected man of a universe. His associates called him Master unbidden.

100:7.17 [[Jesus]] was great because he was [[good]], and yet he fraternized with the little [[children]]. He was [[gentle]] and unassuming in his [[personal]] life, and yet he was the [[perfected]] man of a [[universe]]. His associates called him [[the Master|Master]] unbidden.

100:7.18 Jesus was the perfectly unified human personality. And today, as in Galilee, he continues to unify mortal experience and to co-ordinate human endeavors. He unifies life, ennobles character, and simplifies experience. He enters the human mind to elevate, transform, and transfigure it. It is literally true: " If any man has Christ Jesus within him, he is a new creature; old things are passing away; behold, all things are becoming new. "

100:7.18 [[Jesus]] was the [[perfectly]] [[unified]] [[human]] [[personality]]. And today, as in [https://en.wikipedia.org/wiki/Galilee Galilee], he continues to [[unify]] [[mortal]] [[experience]] and to [[co-ordinate]] human endeavors. He [[unifies]] life, [[ennobles]] [[character]], and [[simplifies]] [[experience]]. He enters the [[human]] [[mind]] to elevate, [[transform]], and [[transfigure]] it. It is [[literally]] true: "If any man has Christ Jesus within him, he is a new creature; old things are passing away; behold, all things are becoming new."[https://nordan.daynal.org/wiki/index.php?title=2nd_Letter_of_Paul_to_the_Corinthians#2nd_Letter_of_Paul_to_the_Corinthians.2C_V]

100:7.19 Presented by a [[Melchizedek]] of [[Nebadon]].

100:7.19 Presented by a [[Melchizedek]] of [[Nebadon]].

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

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