Changes

==86:1. CHANCE: GOOD LUCK AND BAD LUCK==

==86:1. CHANCE: GOOD LUCK AND BAD LUCK==

86:1.1 Aside from the [[natural]] [[worship]] urge, early evolutionary [[religion]] had its [[roots]] of [[origin]] in the human [[experiences]] of [[chance]]—so-called [[luck]], commonplace happenings. [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] was a [[food]] [[hunter]]. The results of hunting must ever vary, and this gives certain [[origin]] to those [[experiences]] which man [[interprets]] as good luck and bad luck. Mischance was a great [[factor]] in the lives of men and women who lived constantly on the ragged edge of a precarious and harassed [[existence]].

86:1.1 Aside from the [[natural]] [[worship]] urge, early evolutionary [[religion]] had its [[roots]] of [[origin]] in the human [[experiences]] of [[chance]]—so-called [[luck]], commonplace happenings. [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] was a [[food]] [[hunter]]. The results of hunting must ever vary, and this gives certain [[origin]] to those [[experiences]] which man [[interprets]] as good luck and bad luck. Mischance was a great [[factor]] in the lives of men and women who lived constantly on the ragged edge of a precarious and harassed [[existence]].

86:1.2 The [[limited]] [[intellectual]] [[horizon]] of the [[savage]] so [[concentrates]] the [[attention]] upon [[chance]] that luck becomes a constant [[factor]] in his life. [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive Urantians] [[struggled]] for [[existence]], not for a [[standard of living]]; they lived lives of [[peril]] in which [[chance]] played an important role. The constant dread of [[unknown]] and unseen calamity hung over these [[savages]] as a cloud of despair which effectively [[eclipsed]] every [[pleasure]]; they lived in constant dread of doing something that would bring bad [[luck]]. [[Superstitious]] [[savages]] always feared a run of good luck; they viewed such good fortune as a certain harbinger of [[calamity]].

86:1.2 The [[limited]] [[intellectual]] [[horizon]] of the [[savage]] so [[concentrates]] the [[attention]] upon [[chance]] that luck becomes a constant [[factor]] in his life. [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive Urantians] [[struggled]] for [[existence]], not for a [[standard of living]]; they lived lives of [[peril]] in which [[chance]] played an important role. The constant dread of [[unknown]] and unseen calamity hung over these [[savages]] as a cloud of despair which effectively [[eclipsed]] every [[pleasure]]; they lived in constant dread of doing something that would bring bad [[luck]]. [[Superstitious]] [[savages]] always feared a run of good luck; they viewed such good fortune as a certain harbinger of [[calamity]].

86:1.3 This ever-present dread of bad luck was [[paralyzing]]. Why [[work]] hard and reap bad luck—nothing for something—when one might drift along and encounter good luck—something for nothing? Unthinking men forget good luck—take it for granted—but they [[painfully]] [[remember]] bad luck.

86:1.3 This ever-present dread of bad luck was [[paralyzing]]. Why [[work]] hard and reap bad luck—nothing for something—when one might drift along and encounter good luck—something for nothing? Unthinking men forget good luck—take it for granted—but they [[painfully]] [[remember]] bad luck.

86:1.4 Early man lived in [[uncertainty]] and in constant [[fear]] of [[chance]]—bad luck. Life was an exciting [[game]] of [[chance]]; [[existence]] was a gamble. It is no [[wonder]] that partially civilized people still believe in [[chance]] and evince lingering predispositions to [[gambling]]. [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] alternated between two potent interests: the [[passion]] of getting something for nothing and the [[fear]] of getting nothing for something. And this [[gamble]] of [[existence]] was the main interest and the supreme fascination of the early savage [[mind]].

86:1.4 Early man lived in [[uncertainty]] and in constant [[fear]] of [[chance]]—bad luck. Life was an exciting [[game]] of [[chance]]; [[existence]] was a gamble. It is no [[wonder]] that partially civilized people still believe in [[chance]] and evince lingering predispositions to [[gambling]]. [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] alternated between two potent interests: the [[passion]] of getting something for nothing and the [[fear]] of getting nothing for something. And this [[gamble]] of [[existence]] was the main interest and the supreme fascination of the early savage [[mind]].

86:1.5 The later [http://en.wikipedia.org/wiki/Shepherds herders] held the same views of [[chance]] and luck, while the still later [[agriculturists]] were increasingly [[conscious]] that crops were immediately [[influenced]] by many things over which man had little or no [[control]]. The [[farmer]] found himself the victim of drought, floods, hail, storms, pests, and [[plant]] [[diseases]], as well as heat and cold. And as all of these [[natural]] [[influences]] affected [[individual]] [[prosperity]], they were regarded as good luck or bad luck.

86:1.5 The later [https://en.wikipedia.org/wiki/Shepherds herders] held the same views of [[chance]] and luck, while the still later [[agriculturists]] were increasingly [[conscious]] that crops were immediately [[influenced]] by many things over which man had little or no [[control]]. The [[farmer]] found himself the victim of drought, floods, hail, storms, pests, and [[plant]] [[diseases]], as well as heat and cold. And as all of these [[natural]] [[influences]] affected [[individual]] [[prosperity]], they were regarded as good luck or bad luck.

86:1.6 This notion of [[chance]] and [[luck]] strongly pervaded the [[philosophy]] of all [[ancient]] peoples. Even in recent times in the [[Wisdom of Solomon]] it is said: "I returned and saw that the race is not to the swift, nor the battle to the strong, neither bread to the [[wise]], nor riches to men of [[understanding]], nor [[favor]] to men of [[skill]]; but [[fate]] and [[chance]] befall them all. For man knows not his [[fate]]; as fishes are taken in an evil net, and as birds are caught in a snare, so are the sons of men snared in an [[evil]] time when it falls suddenly upon them."[http://nordan.daynal.org/wiki/index.php?title=Book_of_Ecclesiastes#Chapter._9]

86:1.6 This notion of [[chance]] and [[luck]] strongly pervaded the [[philosophy]] of all [[ancient]] peoples. Even in recent times in the [[Wisdom of Solomon]] it is said: "I returned and saw that the race is not to the swift, nor the battle to the strong, neither bread to the [[wise]], nor riches to men of [[understanding]], nor [[favor]] to men of [[skill]]; but [[fate]] and [[chance]] befall them all. For man knows not his [[fate]]; as fishes are taken in an evil net, and as birds are caught in a snare, so are the sons of men snared in an [[evil]] time when it falls suddenly upon them."[https://nordan.daynal.org/wiki/index.php?title=Book_of_Ecclesiastes#Chapter._9]

==86:2. THE PERSONIFICATION OF CHANCE==

==86:2. THE PERSONIFICATION OF CHANCE==

86:2.1 [[Anxiety]] was a [[natural]] [[state]] of the [[savage]] [[mind]]. When men and women fall [[victims]] to excessive [[anxiety]], they are simply reverting to the [[natural]] estate of their far-distant [[ancestors]]; and when anxiety becomes [[actually]] [[painful]], it inhibits [[activity]] and unfailingly institutes [[evolutionary]] [[changes]] and [[biologic]] [[adaptations]]. [[Pain]] and [[suffering]] are [[essential]] to [[progressive]] [[evolution]].

86:2.1 [[Anxiety]] was a [[natural]] [[state]] of the [[savage]] [[mind]]. When men and women fall [[victims]] to excessive [[anxiety]], they are simply reverting to the [[natural]] estate of their far-distant [[ancestors]]; and when anxiety becomes [[actually]] [[painful]], it inhibits [[activity]] and unfailingly institutes [[evolutionary]] [[changes]] and [[biologic]] [[adaptations]]. [[Pain]] and [[suffering]] are [[essential]] to [[progressive]] [[evolution]].

86:2.2 The [[struggle]] for life is so [[painful]] that certain backward [[tribes]] even yet howl and [[lament]] over each new sunrise. [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] constantly asked, "Who is tormenting me?" Not finding a [[material]] [[source]] for his miseries, he settled upon a [[spirit]] [[explanation]]. And so was [[religion]] born of the [[fear]] of the [[mysterious]], the [[awe]] of the [[unseen]], and the dread of the [[unknown]]. [[Nature]] [[fear]] thus became a [[factor]] in the [[struggle]] for [[existence]] first because of [[chance]] and then because of [[mystery]].

86:2.2 The [[struggle]] for life is so [[painful]] that certain backward [[tribes]] even yet howl and [[lament]] over each new sunrise. [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] constantly asked, "Who is tormenting me?" Not finding a [[material]] [[source]] for his miseries, he settled upon a [[spirit]] [[explanation]]. And so was [[religion]] born of the [[fear]] of the [[mysterious]], the [[awe]] of the [[unseen]], and the dread of the [[unknown]]. [[Nature]] [[fear]] thus became a [[factor]] in the [[struggle]] for [[existence]] first because of [[chance]] and then because of [[mystery]].

86:2.3 The [[primitive]] [[mind]] was [[logical]] but contained few [[ideas]] for [[intelligent]] [[association]]; the savage mind was uneducated, wholly unsophisticated. If one [[event]] followed another, the [[savage]] considered them to be [[cause]] and [[effect]]. What civilized man regards as [[superstition]] was just plain [[ignorance]] in the [[savage]]. [[Mankind]] has been slow to learn that there is not [[necessarily]] any [[relationship]] between [[purposes]] and [[results]]. [[Human being]]s are only just beginning to [[realize]] that the [[reactions]] of [[existence]] appear between [[acts]] and their [[consequences]]. The [[savage]] strives to [[personalize]] [[everything]] intangible and [[abstract]], and thus both [[nature]] and [[chance]] become personalized as [[ghosts]]—spirits—and later on as [[gods]].

86:2.3 The [[primitive]] [[mind]] was [[logical]] but contained few [[ideas]] for [[intelligent]] [[association]]; the savage mind was uneducated, wholly unsophisticated. If one [[event]] followed another, the [[savage]] considered them to be [[cause]] and [[effect]]. What civilized man regards as [[superstition]] was just plain [[ignorance]] in the [[savage]]. [[Mankind]] has been slow to learn that there is not [[necessarily]] any [[relationship]] between [[purposes]] and [[results]]. [[Human being]]s are only just beginning to [[realize]] that the [[reactions]] of [[existence]] appear between [[acts]] and their [[consequences]]. The [[savage]] strives to [[personalize]] [[everything]] intangible and [[abstract]], and thus both [[nature]] and [[chance]] become personalized as [[ghosts]]—spirits—and later on as [[gods]].

==86:3. DEATH—THE INEXPLICABLE==

==86:3. DEATH—THE INEXPLICABLE==

86:3.1 [[Death]] was the supreme [http://en.wikipedia.org/wiki/Acute_stress_reaction shock] to evolving man, the most perplexing combination of [[chance]] and [[mystery]]. Not the [[sanctity]] of life but the shock of [[death]] [[inspired]] [[fear]] and thus effectively fostered [[religion]]. Among [[savage]] peoples [[death]] was ordinarily due to [[violence]], so that nonviolent [[death]] became increasingly [[mysterious]]. [[Death]] as a [[natural]] and expected end of life was not clear to the [[consciousness]] of [[primitive]] people, and it has required age upon age for man to [[realize]] its [[inevitability]].

86:3.1 [[Death]] was the supreme [https://en.wikipedia.org/wiki/Acute_stress_reaction shock] to evolving man, the most perplexing combination of [[chance]] and [[mystery]]. Not the [[sanctity]] of life but the shock of [[death]] [[inspired]] [[fear]] and thus effectively fostered [[religion]]. Among [[savage]] peoples [[death]] was ordinarily due to [[violence]], so that nonviolent [[death]] became increasingly [[mysterious]]. [[Death]] as a [[natural]] and expected end of life was not clear to the [[consciousness]] of [[primitive]] people, and it has required age upon age for man to [[realize]] its [[inevitability]].

86:3.2 [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Early man] [[accepted]] life as a [[fact]], while he regarded [[death]] as a [[visitation]] of some sort. All [[races]] have their [[legends]] of men who did not die, vestigial [[traditions]] of the early [[attitude]] toward death. Already in the [[human]] [[mind]] there existed the nebulous [[concept]] of a hazy and unorganized [[spirit]] world, a [[domain]] whence came all that is inexplicable in human life, and [[death]] was added to this long list of unexplained [[phenomena]].

86:3.2 [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Early man] [[accepted]] life as a [[fact]], while he regarded [[death]] as a [[visitation]] of some sort. All [[races]] have their [[legends]] of men who did not die, vestigial [[traditions]] of the early [[attitude]] toward death. Already in the [[human]] [[mind]] there existed the nebulous [[concept]] of a hazy and unorganized [[spirit]] world, a [[domain]] whence came all that is inexplicable in human life, and [[death]] was added to this long list of unexplained [[phenomena]].

86:3.3 All human [[disease]] and [[natural]] [[death]] was at first believed to be due to [[spirit]] [[influence]]. Even at the [[present]] time some civilized races regard [[disease]] as having been produced by "the enemy" and depend upon [[religious]] [[ceremonies]] to effect [[healing]]. Later and more [[complex]] systems of [[theology]] still ascribe [[death]] to the [[action]] of the spirit world, all of which has led to such [[doctrines]] as [http://en.wikipedia.org/wiki/Original_sin original sin] and the fall of man.

86:3.3 All human [[disease]] and [[natural]] [[death]] was at first believed to be due to [[spirit]] [[influence]]. Even at the [[present]] time some civilized races regard [[disease]] as having been produced by "the enemy" and depend upon [[religious]] [[ceremonies]] to effect [[healing]]. Later and more [[complex]] systems of [[theology]] still ascribe [[death]] to the [[action]] of the spirit world, all of which has led to such [[doctrines]] as [https://en.wikipedia.org/wiki/Original_sin original sin] and the fall of man.

86:3.4 It was the [[realization]] of impotency before the mighty [[forces]] of [[nature]], together with the [[recognition]] of [[human]] weakness before the [[visitations]] of sickness and [[death]], that impelled the [[savage]] to seek for help from the supermaterial world, which he vaguely visualized as the [[source]] of these [[mysterious]] [[vicissitudes]] of life.

86:3.4 It was the [[realization]] of impotency before the mighty [[forces]] of [[nature]], together with the [[recognition]] of [[human]] weakness before the [[visitations]] of sickness and [[death]], that impelled the [[savage]] to seek for help from the supermaterial world, which he vaguely visualized as the [[source]] of these [[mysterious]] [[vicissitudes]] of life.

86:4.2 The [[dream]] [[origin]] of the [[belief]] in a [[future]] [[existence]] [[explains]] the [[tendency]] always to [[imagine]] [[unseen]] things in the terms of [[things]] seen. And presently this new [[dream]]-[[ghost]]-[[Afterlife|future-life]] [[concept]] began effectively to antidote the [[death]] [[fear]] associated with the [[biologic]] [[instinct]] of self-preservation.

86:4.2 The [[dream]] [[origin]] of the [[belief]] in a [[future]] [[existence]] [[explains]] the [[tendency]] always to [[imagine]] [[unseen]] things in the terms of [[things]] seen. And presently this new [[dream]]-[[ghost]]-[[Afterlife|future-life]] [[concept]] began effectively to antidote the [[death]] [[fear]] associated with the [[biologic]] [[instinct]] of self-preservation.

86:4.3 Early man was also much concerned about his [[breath]], especially in cold climates, where it appeared as a [[cloud]] when exhaled. The breath of life was regarded as the one [[phenomenon]] which differentiated the living and the [[dead]]. He knew the breath could leave the [[body]], and his [[dreams]] of doing all sorts of [[queer]] [[things]] while asleep convinced him that there was something immaterial about a [[human being]]. The most [[primitive]] [[idea]] of the human [[soul]], the [[ghost]], was derived from the [[breath]]-[[dream]] [[idea]]-[[system]].

86:4.3 Early man was also much concerned about his [[breath]], especially in cold climates, where it appeared as a [https://en.wikipedia.org/wiki/Cloud cloud] when exhaled. The breath of life was regarded as the one [[phenomenon]] which differentiated the living and the [[dead]]. He knew the breath could leave the [[body]], and his [[dreams]] of doing all sorts of [[queer]] [[things]] while asleep convinced him that there was something immaterial about a [[human being]]. The most [[primitive]] [[idea]] of the human [[soul]], the [[ghost]], was derived from the [[breath]]-[[dream]] [[idea]]-[[system]].

86:4.4 [[Eventually]] the savage conceived of himself as a double—[[body]] and [[breath]]. The breath minus the body equaled a [[spirit]], a [[ghost]]. While having a very definite [[human]] [[origin]], [[ghosts]], or spirits, were regarded as [[superhuman]]. And this [[belief]] in the [[existence]] of disembodied spirits seemed to explain the occurrence of the unusual, the extraordinary, the infrequent, and the inexplicable.

86:4.4 [[Eventually]] the savage conceived of himself as a double—[[body]] and [[breath]]. The breath minus the body equaled a [[spirit]], a [[ghost]]. While having a very definite [[human]] [[origin]], [[ghosts]], or spirits, were regarded as [[superhuman]]. And this [[belief]] in the [[existence]] of disembodied spirits seemed to explain the occurrence of the unusual, the extraordinary, the infrequent, and the inexplicable.

86:4.5 The [[primitive]] [[doctrine]] of [[survival]] after [[death]] was not necessarily a [[belief]] in [[immortality]]. Beings who could not count over twenty could hardly conceive of [[infinity]] and [[eternity]]; they rather thought of recurring [[incarnations]].

86:4.5 The [[primitive]] [[doctrine]] of [[survival]] after [[death]] was not necessarily a [[belief]] in [[immortality]]. Beings who could not count over twenty could hardly conceive of [[infinity]] and [[eternity]]; they rather thought of recurring [[incarnations]].

86:4.6 The [http://nordan.daynal.org/wiki/index.php?title=Paper_64#64:6._THE_SIX_SANGIK_RACES_OF_URANTIA orange race] was especially given to [[belief]] in transmigration and [[reincarnation]]. This [[idea]] of [[reincarnation]] originated in the [[observance]] of [[hereditary]] and trait resemblance of [[offspring]] to [[ancestors]]. The [[custom]] of naming children after grandparents and other [[ancestors]] was due to [[belief]] in [[reincarnation]]. Some later-day [[races]] believed that man died from three to [[seven]] times. This [[belief]] (residual from the teachings of [[Adam]] about the [[mansion worlds]]), and many other remnants of [http://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION revealed religion], can be found among the otherwise absurd [[doctrines]] of twentieth-century [[barbarians]].

86:4.6 The [https://nordan.daynal.org/wiki/index.php?title=Paper_64#64:6._THE_SIX_SANGIK_RACES_OF_URANTIA orange race] was especially given to [[belief]] in transmigration and [[reincarnation]]. This [[idea]] of [[reincarnation]] originated in the [[observance]] of [[hereditary]] and trait resemblance of [[offspring]] to [[ancestors]]. The [[custom]] of naming children after grandparents and other [[ancestors]] was due to [[belief]] in [[reincarnation]]. Some later-day [[races]] believed that man died from three to [[seven]] times. This [[belief]] (residual from the teachings of [[Adam]] about the [[mansion worlds]]), and many other remnants of [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:4._THE_GIFT_OF_REVELATION revealed religion], can be found among the otherwise absurd [[doctrines]] of twentieth-century [[barbarians]].

86:4.7 [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Early man] entertained no [[ideas]] of hell or [[future]] [[punishment]]. The [[savage]] looked upon the [[future]] life as just like this one, minus all ill [[luck]]. Later on, a separate [[destiny]] for [[good]] [[ghosts]] and bad ghosts—heaven and hell—was conceived. But since many [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitive races] believed that man entered the next life just as he left this one, they did not relish the [[idea]] of becoming old and decrepit. The aged much preferred to be killed before becoming too infirm.

86:4.7 [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Early man] entertained no [[ideas]] of hell or [[future]] [[punishment]]. The [[savage]] looked upon the [[future]] life as just like this one, minus all ill [[luck]]. Later on, a separate [[destiny]] for [[good]] [[ghosts]] and bad ghosts—heaven and hell—was conceived. But since many [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitive races] believed that man entered the next life just as he left this one, they did not relish the [[idea]] of becoming old and decrepit. The aged much preferred to be killed before becoming too infirm.

86:4.8 Almost every [[group]] had a [[different]] [[idea]] regarding the [[destiny]] of the [[ghost]] [[soul]]. The [[Greeks]] believed that weak men must have weak [[souls]]; so they invented [http://en.wikipedia.org/wiki/Hades Hades] as a fit place for the [[reception]] of such anemic souls; these unrobust specimens were also supposed to have shorter [[shadows]]. The early [http://nordan.daynal.org/wiki/index.php?title=Paper_78#78:4._THE_ANDITES Andites] [[thought]] their [[ghosts]] returned to the [[ancestral]] homelands. The [[Chinese]] and [http://en.wikipedia.org/wiki/Ancient_Egypt Egyptians] once believed that [[soul]] and [[body]] remained together. Among the [http://en.wikipedia.org/wiki/Ancient_Egypt Egyptians] this led to careful tomb construction and efforts at [[body]] [[[http://en.wikipedia.org/wiki/Embalming preservation]. Even [[modern]] peoples seek to arrest the decay of the [[dead]]. The [[Hebrews]] conceived that a [[phantom]] replica of the [[individual]] went down to [[http://en.wikipedia.org/wiki/Sheol Sheol]; it could not return to the land of the living. They did make that important advance in the [[doctrine]] of the [[evolution]] of the [[soul]].

86:4.8 Almost every [[group]] had a [[different]] [[idea]] regarding the [[destiny]] of the [[ghost]] [[soul]]. The [[Greeks]] believed that weak men must have weak [[souls]]; so they invented [https://en.wikipedia.org/wiki/Hades Hades] as a fit place for the [[reception]] of such anemic souls; these unrobust specimens were also supposed to have shorter [[shadows]]. The early [https://nordan.daynal.org/wiki/index.php?title=Paper_78#78:4._THE_ANDITES Andites] [[thought]] their [[ghosts]] returned to the [[ancestral]] homelands. The [[Chinese]] and [https://en.wikipedia.org/wiki/Ancient_Egypt Egyptians] once believed that [[soul]] and [[body]] remained together. Among the [https://en.wikipedia.org/wiki/Ancient_Egypt Egyptians] this led to careful tomb construction and efforts at [[body]] [[[https://en.wikipedia.org/wiki/Embalming preservation]. Even [[modern]] peoples seek to arrest the decay of the [[dead]]. The [[Hebrews]] conceived that a [[phantom]] replica of the [[individual]] went down to [[https://en.wikipedia.org/wiki/Sheol Sheol]; it could not return to the land of the living. They did make that important advance in the [[doctrine]] of the [[evolution]] of the [[soul]].

==86:5. THE GHOST-SOUL CONCEPT==

==86:5. THE GHOST-SOUL CONCEPT==

86:5.1 The nonmaterial part of man has been variously termed ghost, spirit, shade, phantom, specter, and latterly soul. The soul was early man's dream double; it was in every way exactly like the mortal himself except that it was not responsive to touch. The belief in dream doubles led directly to the notion that all things animate and inanimate had souls as well as men. This concept tended long to perpetuate the nature-spirit beliefs; the Eskimos still conceive that everything in nature has a spirit.

86:5.1 The nonmaterial part of man has been variously termed [[ghost]], [[spirit]], shade, phantom, specter, and latterly [[soul]]. The soul was early man's [[dream]] double; it was in every way exactly like the [[mortal]] himself except that it was not [[responsive]] to [[touch]]. The [[belief]] in dream doubles led directly to the notion that all [[things]] animate and inanimate had souls as well as men. This [[concept]] tended long to perpetuate the [[nature]]-spirit [[beliefs]]; the [https://en.wikipedia.org/wiki/Eskimos Eskimos] still conceive that [[everything]] in nature has a [[spirit]].

86:5.2 The ghost soul could be heard and seen, but not touched. Gradually the dream life of the race so developed and expanded the activities of this evolving spirit world that death was finally regarded as " giving up the ghost. " All primitive tribes, except those little above animals, have developed some concept of the soul. As civilization advances, this superstitious concept of the soul is destroyed, and man is wholly dependent on revelation and personal religious experience for his new idea of the soul as the joint creation of the God-knowing mortal mind and its indwelling divine spirit, the Thought Adjuster.

86:5.2 The [[ghost]] [[soul]] could be heard and seen, but not [[touched]]. [[Gradually]] the [[dream]] life of the [[race]] so [[developed]] and expanded the [[activities]] of this evolving spirit world that [[death]] was finally regarded as "giving up the ghost."[https://nordan.daynal.org/wiki/index.php?title=Book_of_Genesis#Chapter_.8] All [[primitive]] [[tribes]], except those little above [[animals]], have [[developed]] some [[concept]] of the [[soul]]. As [[civilization]] advances, this [[superstitious]] [[concept]] of the soul is destroyed, and man is wholly dependent on [[revelation]] and [[personal]] [[religious]] [[experience]] for his new [[idea]] of the soul as the joint creation of the [[God]]-knowing [[mortal]] [[mind]] and its indwelling [[divine]] spirit, the [[Thought Adjuster]].

86:5.3 Early mortals usually failed to differentiate the concepts of an indwelling spirit and a soul of evolutionary nature. The savage was much confused as to whether the ghost soul was native to the body or was an external agency in possession of the body. The absence of reasoned thought in the presence of perplexity explains the gross inconsistencies of the savage view of souls, ghosts, and spirits.

86:5.3 Early mortals usually failed to differentiate the [[concepts]] of an [[indwelling spirit]] and a [[soul]] of [[evolutionary]] [[nature]]. The [[savage]] was much [[confused]] as to whether the [[ghost]] soul was [[native]] to the [[body]] or was an external [[agency]] in [[possession]] of the body. The [[absence]] of [[reasoned]] [[thought]] in the [[presence]] of [[perplexity]] [[explains]] the gross inconsistencies of the savage view of [[souls]], [[ghosts]], and [[spirits]].

86:5.4 The soul was thought of as being related to the body as the perfume to the flower. The ancients believed that the soul could leave the body in various ways, as in:

86:5.4 The [[soul]] was [[thought]] of as being related to the [[body]] as the [https://en.wikipedia.org/wiki/Perfume perfume] to the flower. The [[ancients]] believed that the soul could leave the body in various ways, as in:

*1. Ordinary and transient fainting.

*1. Ordinary and transient fainting.

*2. Sleeping, natural dreaming.

*2. [[Sleeping]], natural [[dreaming]].

*3. Coma and unconsciousness associated with disease and accidents.

*3. [https://en.wikipedia.org/wiki/Coma Coma] and [[unconsciousness]] associated with [[disease]] and [[accidents]].

*4. Death, permanent departure.

*4. [[Death]], permanent departure.

86:5.5 The savage looked upon sneezing as an abortive attempt of the soul to escape from the body. Being awake and on guard, the body was able to thwart the soul's attempted escape. Later on, sneezing was always accompanied by some religious expression, such as " God bless you! "

86:5.5 The [[savage]] looked upon sneezing as an [[abortive]] attempt of the [[soul]] to [[escape]] from the [[body]]. Being [[awake]] and on guard, the body was able to thwart the soul's attempted escape. Later on, sneezing was always accompanied by some [[religious]] [[expression]], such as "God bless you!"

86:5.6 Early in evolution sleep was regarded as proving that the ghost soul could be absent from the body, and it was believed that it could be called back by speaking or shouting the sleeper's name. In other forms of unconsciousness the soul was thought to be farther away, perhaps trying to escape for good—impending death. Dreams were looked upon as the experiences of the soul during sleep while temporarily absent from the body. The savage believes his dreams to be just as real as any part of his waking experience. The ancients made a practice of awaking sleepers gradually so that the soul might have time to get back into the body.

86:5.6 Early in [[evolution]] [[sleep]] was regarded as proving that the [[ghost]] soul could be [[absent]] from the [[body]], and it was believed that it could be called back by speaking or shouting the sleeper's [[name]]. In other forms of [[unconsciousness]] the [[soul]] was thought to be farther away, perhaps trying to [[escape]] for good—impending [[death]]. [[Dreams]] were looked upon as the [[experiences]] of the [[soul]] during [[sleep]] while temporarily absent from the [[body]]. The savage believes his [[dreams]] to be just as real as any part of his [[waking]] [[experience]]. The [[ancients]] made a [[practice]] of awaking sleepers [[gradually]] so that the [[soul]] might have time to get back into the [[body]].

86:5.7 All down through the ages men have stood in awe of the apparitions of the night season, and the Hebrews were no exception. They truly believed that God spoke to them in dreams, despite the injunctions of Moses against this idea. And Moses was right, for ordinary dreams are not the methods employed by the personalities of the spiritual world when they seek to communicate with material beings.

86:5.7 All down through the ages men have stood in [[awe]] of the [https://en.wikipedia.org/wiki/Apparitional_experience apparitions] of the [[night]] [[season]], and the [[Hebrews]] were no exception. They truly believed that [[God]] spoke to them in [[dreams]], despite the injunctions of [https://en.wikipedia.org/wiki/Moses Moses] against this [[idea]]. And Moses was right, for ordinary dreams are not the [[methods]] employed by the [[personalities]] of the [[spiritual]] world when they seek to communicate with [[material]] [[beings]].

86:5.8 The ancients believed that souls could enter animals or even inanimate objects. This culminated in the werewolf ideas of animal identification. A person could be a law-abiding citizen by day, but when he fell asleep, his soul could enter a wolf or some other animal to prowl about on nocturnal depredations.

86:5.8 The [[ancients]] believed that [[souls]] could enter [[animals]] or even inanimate objects. This culminated in the [https://en.wikipedia.org/wiki/Werewolf werewolf] [[ideas]] of [[animal]] identification. A [[person]] could be a [[law]]-abiding [[citizen]] by day, but when he fell asleep, his [[soul]] could enter a [https://en.wikipedia.org/wiki/Wolf wolf] or some other [[animal]] to prowl about on nocturnal depredations.

86:5.9 Primitive men thought that the soul was associated with the breath, and that its qualities could be imparted or transferred by the breath. The brave chief would breathe upon the newborn child, thereby imparting courage. Among early Christians the ceremony of bestowing the Holy Spirit was accompanied by breathing on the candidates. Said the Psalmist: " By the word of the Lord were the heavens made and all the host of them by the breath of his mouth. " It was long the custom of the eldest son to try to catch the last breath of his dying father.

86:5.9 [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive men] [[thought]] that the [[soul]] was [[associated]] with the [[breath]], and that its [[qualities]] could be imparted or transferred by the breath. The [[brave]] chief would breathe upon the newborn [[child]], thereby imparting [[courage]]. Among early [[Christians]] the [[ceremony]] of [[bestowing]] the [[Holy Spirit]] was accompanied by breathing on the [[candidates]]. Said the Psalmist: "By the word of the Lord were the heavens made and all the host of them by the breath of his mouth."[https://nordan.daynal.org/wiki/index.php?title=Book_of_Psalms#Psalm_33] It was long the [[custom]] of the eldest son to try to catch the last [[breath]] of his dying [[father]].

86:5.10 The shadow came, later on, to be feared and revered equally with the breath. The reflection of oneself in the water was also sometimes looked upon as proof of the double self, and mirrors were regarded with superstitious awe. Even now many civilized persons turn the mirror to the wall in the event of death. Some backward tribes still believe that the making of pictures, drawings, models, or images removes all or a part of the soul from the body; hence such are forbidden.

86:5.10 The [[shadow]] came, later on, to be feared and [[revered]] equally with the [[breath]]. The [[reflection]] of oneself in the [[water]] was also sometimes looked upon as [[proof]] of the double [[self]], and [[mirrors]] were regarded with [[superstitious]] [[awe]]. Even now many civilized [[persons]] turn the mirror to the wall in the [[event]] of [[death]]. Some backward [[tribes]] still believe that the making of pictures, drawings, models, or images removes all or a part of the [[soul]] from the [[body]]; hence such are forbidden.

86:5.11 The soul was generally thought of as being identified with the breath, but it was also located by various peoples in the head, hair, heart, liver, blood, and fat. The " crying out of Abel's blood from the ground " is expressive of the onetime belief in the presence of the ghost in the blood. The Semites taught that the soul resided in the bodily fat, and among many the eating of animal fat was taboo. Head hunting was a method of capturing an enemy's soul, as was scalping. In recent times the eyes have been regarded as the windows of the soul.

86:5.11 The [[soul]] was generally [[thought]] of as being identified with the [[breath]], but it was also located by various peoples in the head, hair, [[heart]], liver, blood, and fat. The "crying out of Abel's blood from the ground"[https://nordan.daynal.org/wiki/index.php?title=Book_of_Genesis#Chapter_.4] is [[expressive]] of the onetime [[belief]] in the [[presence]] of the [[ghost]] in the blood. The [https://en.wikipedia.org/wiki/Semites Semites] taught that the [[soul]] resided in the bodily fat, and among many the eating of [[animal]] fat was [[taboo]]. [https://en.wikipedia.org/wiki/Head_hunting Head hunting] was a [[method]] of capturing an enemy's [[soul]], as was scalping. In recent times the eyes have been regarded as the [https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_11 windows of the soul].

86:5.12 Those who held the doctrine of three or four souls believed that the loss of one soul meant discomfort, two illness, three death. One soul lived in the breath, one in the head, one in the hair, one in the heart. The sick were advised to stroll about in the open air with the hope of recapturing their strayed souls. The greatest of the medicine men were supposed to exchange the sick soul of a diseased person for a new one, the " new birth. "

86:5.12 Those who held the [[doctrine]] of three or four souls believed that the loss of one soul meant discomfort, two illness, [[three]] [[death]]. One soul lived in the [[breath]], one in the head, one in the hair, one in the [[heart]]. The sick were advised to stroll about in the open [[air]] with the [[hope]] of recapturing their strayed souls. The greatest of the [https://en.wikipedia.org/wiki/Medicine_man medicine men] were supposed to exchange the sick soul of a diseased person for a new one, the "new [[birth]]."

86:5.13 The children of Badanan developed a belief in two souls, the breath and the shadow. The early Nodite races regarded man as consisting of two persons, soul and body. This philosophy of human existence was later reflected in the Greek viewpoint. The Greeks themselves believed in three souls; the vegetative resided in the stomach, the animal in the heart, the intellectual in the head. The Eskimos believe that man has three parts: body, soul, and name.

86:5.13 The [[children]] of [https://hubpages.com/hub/The-early-pharoahs-of-Ancient-Egypt Badanan] [[developed]] a belief in two souls, the [[breath]] and the [[shadow]]. The early [[Nodite]] races regarded man as consisting of two [[persons]], [[soul]] and [[body]]. This [[philosophy]] of [[human]] [[existence]] was later [[reflected]] in the [[Greek]] [[viewpoint]]. The [[Greeks]] themselves believed in three souls; the vegetative resided in the stomach, the animal in the heart, the [[intellectual]] in the head. The [https://en.wikipedia.org/wiki/Eskimos Eskimos] believe that man has three parts: [[body]], [[soul]], and [[name]].

==86:6. THE GHOST-SPIRIT ENVIRONMENT==

==86:6. THE GHOST-SPIRIT ENVIRONMENT==

86:6.1 Man inherited a natural environment, acquired a social environment, and imagined a ghost environment. The state is man's reaction to his natural environment, the home to his social environment, the church to his illusory ghost environment.

86:6.1 [[Man]] inherited a [[natural]] [[environment]], acquired a [[social]] environment, and [[imagined]] a [[ghost]] environment. The [[state]] is man's [[reaction]] to his natural environment, the [[home]] to his social environment, the [[church]] to his [[illusory]] [[ghost]] [[environment]].

86:6.2 Very early in the history of mankind the realities of the imaginary world of ghosts and spirits became universally believed, and this newly imagined spirit world became a power in primitive society. The mental and moral life of all mankind was modified for all time by the appearance of this new factor in human thinking and acting.

86:6.2 Very early in the [[history]] of [[mankind]] the [[realities]] of the [[imaginary]] world of [[ghosts]] and spirits became [[universally]] believed, and this newly imagined spirit world became a [[power]] in [[primitive]] [[society]]. The mental and [[moral]] life of all mankind was [[modified]] for all time by the [[appearance]] of this new factor in [[human]] [[thinking]] and [[acting]].

86:6.3 Into this major premise of illusion and ignorance, mortal fear has packed all of the subsequent superstition and religion of primitive peoples. This was man's only religion up to the times of revelation, and today many of the world's races have only this crude religion of evolution.

86:6.3 Into this major premise of [[illusion]] and [[ignorance]], mortal [[fear]] has packed all of the subsequent [[superstition]] and [[religion]] of [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitive peoples]. This was man's only [[religion]] up to the times of [[revelation]], and today many of the world's races have only this crude [[religion]] of [[evolution]].

86:6.4 As evolution progressed, good luck became associated with good spirits and bad luck with bad spirits. The discomfort of enforced adaptation to a changing environment was regarded as ill luck, the displeasure of the spirit ghosts. Primitive man slowly evolved religion out of his innate worship urge and his misconception of chance. Civilized man provides schemes of insurance to overcome these chance occurrences; modern science puts an actuary with mathematical reckoning in the place of fictitious spirits and whimsical gods.

86:6.4 As evolution [[progressed]], good [[luck]] became associated with good spirits and bad luck with bad spirits. The discomfort of enforced [[adaptation]] to a changing [[environment]] was regarded as ill luck, the displeasure of the spirit [[ghosts]]. [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] slowly evolved [[religion]] out of his innate [[worship]] urge and his misconception of [[chance]]. Civilized man provides [[schemes]] of [https://en.wikipedia.org/wiki/Insurance insurance] to overcome these chance occurrences; [[modern]] [[science]] puts an [https://en.wikipedia.org/wiki/Actuarial_science actuary] with [[mathematical]] reckoning in the place of fictitious spirits and whimsical gods.

86:6.5 Each passing generation smiles at the foolish superstitions of its ancestors while it goes on entertaining those fallacies of thought and worship which will give cause for further smiling on the part of enlightened posterity.

86:6.5 Each passing [[generation]] smiles at the foolish [[superstitions]] of its [[ancestors]] while it goes on [[entertaining]] those [[fallacies]] of [[thought]] and [[worship]] which will give cause for further smiling on the part of [[enlightened]] posterity.

86:6.6 But at last the mind of primitive man was occupied with thoughts which transcended all of his inherent biologic urges; at last man was about to evolve an art of living based on something more than response to material stimuli. The beginnings of a primitive philosophic life policy were emerging. A supernatural standard of living was about to appear, for, if the spirit ghost in anger visits ill luck and in pleasure good fortune, then must human conduct be regulated accordingly. The concept of right and wrong had at last evolved; and all of this long before the times of any revelation on earth.

86:6.6 But at last the [[mind]] of [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitive man] was occupied with [[thoughts]] which [[transcended]] all of his [[inherent]] [[biologic]] urges; at last man was about to evolve an [[art of living]] based on something more than [[response]] to [[material]] [[stimuli]]. The beginnings of a primitive philosophic life policy were emerging. A [[supernatural]] [[standard of living]] was about to appear, for, if the spirit [[ghost]] in [[anger]] visits ill luck and in [[pleasure]] good fortune, then must human [[conduct]] be [[regulated]] accordingly. The [[concept]] of [[Morality|right and wrong]] had at last evolved; and all of this long before the times of any [[revelation]] on [[earth]].

86:6.7 With the emergence of these concepts, there was initiated the long and wasteful struggle to appease the ever-displeased spirits, the slavish bondage to evolutionary religious fear, that long waste of human effort upon tombs, temples, sacrifices, and priesthoods. It was a terrible and frightful price to pay, but it was worth all it cost, for man therein achieved a natural consciousness of relative right and wrong; human ethics was born!

86:6.7 With the [[emergence]] of these [[concepts]], there was initiated the long and wasteful [[struggle]] to appease the ever-displeased spirits, the slavish [[bondage]] to evolutionary religious [[fear]], that long waste of [[human]] [[effort]] upon tombs, [[temples]], [[sacrifices]], and [[priesthoods]]. It was a terrible and frightful price to pay, but it was [[worth]] all it cost, for man therein achieved a [[natural]] [[consciousness]] of [[relative]] right and wrong; human [[ethics]] was born!

86:7.1 The savage felt the need of insurance, and he therefore willingly paid his burdensome premiums of fear, superstition, dread, and priest gifts toward his policy of magic insurance against ill luck. Primitive religion was simply the payment of premiums on insurance against the perils of the forests; civilized man pays material premiums against the accidents of industry and the exigencies of modern modes of living.

==86:7. THE FUNCTION OF PRIMITIVE RELIGION==

86:7.2 Modern society is removing the business of insurance from the realm of priests and religion, placing it in the domain of economics. Religion is concerning itself increasingly with the insurance of life beyond the grave. Modern men, at least those who think, no longer pay wasteful premiums to control luck. Religion is slowly ascending to higher philosophic levels in contrast with its former function as a scheme of insurance against bad luck.

86:7.1 The [[savage]] felt the need of [https://en.wikipedia.org/wiki/Insurance insurance], and he therefore willingly paid his burdensome premiums of [[fear]], [[superstition]], dread, and [[priest]] gifts toward his [[policy]] of [[magic]] insurance against ill [[luck]]. [[Primitive]] [[religion]] was simply the payment of premiums on insurance against the [[perils]] of the [[forests]]; civilized man pays [[material]] premiums against the [[accidents]] of [[industry]] and the exigencies of [[modern]] modes of living.

86:7.3 But these ancient ideas of religion prevented men from becoming fatalistic and hopelessly pessimistic; they believed they could at least do something to influence fate. The religion of ghost fear impressed upon men that they must regulate their conduct, that there was a supermaterial world which was in control of human destiny.

86:7.2 [[Modern]] [[society]] is removing the [[business]] of [https://en.wikipedia.org/wiki/Insurance insurance] from the realm of [[priests]] and [[religion]], placing it in the [[domain]] of [[economics]]. Religion is concerning itself increasingly with the insurance of [[Afterlife|life]] beyond the [[grave]]. [[Modern]] men, at least those who [[think]], no longer pay wasteful premiums to [[control]] [[luck]]. [[Religion]] is slowly ascending to higher [[philosophic]] levels in [[contrast]] with its former [[function]] as a [[scheme]] of insurance against bad [[luck]].

86:7.4 Modern civilized races are just emerging from ghost fear as an explanation of luck and the commonplace inequalities of existence. Mankind is achieving emancipation from the bondage of the ghost-spirit explanation of ill luck. But while men are giving up the erroneous doctrine of a spirit cause of the vicissitudes of life, they exhibit a surprising willingness to accept an almost equally fallacious teaching which bids them attribute all human inequalities to political misadaptation, social injustice, and industrial competition. But new legislation, increasing philanthropy, and more industrial reorganization, however good in and of themselves, will not remedy the facts of birth and the accidents of living. Only comprehension of facts and wise manipulation within the laws of nature will enable man to get what he wants and to avoid what he does not want. Scientific knowledge, leading to scientific action, is the only antidote for so-called accidental ills.

86:7.3 But these [[ancient]] [[ideas]] of [[religion]] prevented men from becoming fatalistic and hopelessly pessimistic; they believed they could at least do something to [[influence]] [[fate]]. The [[religion]] of [[ghost]] [[fear]] impressed upon men that they must [[regulate]] their [[conduct]], that there was a supermaterial world which was in [[control]] of [[human]] [[destiny]].

86:7.5 Industry, war, slavery, and civil government arose in response to the social evolution of man in his natural environment; religion similarly arose as his response to the illusory environment of the imaginary ghost world. Religion was an evolutionary development of self-maintenance, and it has worked, notwithstanding that it was originally erroneous in concept and utterly illogical.

86:7.4 [[Modern]] civilized [[races]] are just emerging from [[ghost]] [[fear]] as an [[explanation]] of [[luck]] and the commonplace inequalities of [[existence]]. [[Mankind]] is achieving [[emancipation]] from the [[bondage]] of the [[ghost]]-spirit [[explanation]] of ill [[luck]]. But while men are giving up the erroneous [[doctrine]] of a spirit [[cause]] of the [[vicissitudes]] of life, they exhibit a surprising willingness to [[accept]] an almost equally fallacious teaching which bids them attribute all [[human]] inequalities to [[political]] misadaptation, [[social]] injustice]], and industrial [[competition]]. But new [[legislation]], increasing [[philanthropy]], and more industrial reorganization, however [[good]] in and of themselves, will not remedy the [[facts]] of [[birth]] and the [[accidents]] of living. Only [[comprehension]] of [[facts]] and [[wise]] [[manipulation]] within the laws of [[nature]] will enable man to get what he wants and to avoid what he does not want. [[Scientific]] [[knowledge]], leading to scientific [[action]], is the only antidote for so-called accidental ills.

86:7.6 Primitive religion prepared the soil of the human mind, by the powerful and awesome force of false fear, for the bestowal of a bona fide spiritual force of supernatural origin, the Thought Adjuster. And the divine Adjusters have ever since labored to transmute God-fear into God-love. Evolution may be slow, but it is unerringly effective.

86:7.5 [[Industry]], [[war]], [[slavery]], and civil [[government]] arose in [[response]] to the [[social]] [[evolution]] of man in his [[natural]] [[environment]]; [[religion]] similarly arose as his [[response]] to the [[illusory]] [[environment]] of the imaginary [[ghost]] world. Religion was an evolutionary [[development]] of [[self]]-[[maintenance]], and it has worked, notwithstanding that it was originally erroneous in [[concept]] and utterly illogical.

86:7.7 Presented by an [[Evening Star]] of [[Nebadon]].  

86:7.6 [[Primitive]] [[religion]] [[prepared]] the [[soil]] of the [[human]] [[mind]], by the powerful and [[awesome]] [[force]] of false [[fear]], for the [[bestowal]] of a [[bona fide]] [[spiritual]] [[force]] of [[supernatural]] [[origin]], the [[Thought Adjuster]]. And the [[divine]] [[Adjusters]] have ever since labored to [[transmute]] God-[[fear]] into God-[[love]]. [[Evolution]] may be slow, but it is unerringly [[effective]].

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

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