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 [http://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]].

86:4.3 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 [http://en.wikipedia.org/wiki/Eskimos 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."[http://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]].

86:5.2 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 [http://en.wikipedia.org/wiki/Perfume 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. [http://en.wikipedia.org/wiki/Coma 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.

86:5.6 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 [http://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 [http://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]].

86:5.7 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 [http://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 [http://en.wikipedia.org/wiki/Wolf 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 [http://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."[http://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]].

86:5.9 [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"[http://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 [http://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]]. [http://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 [http://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_11 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 [http://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]]."

86:5.12 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 [http://en.wikipedia.org/wiki/Eskimos 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==

86:6.2 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 [http://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]].

86:6.3 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]]. [http://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 [http://en.wikipedia.org/wiki/Insurance insurance] to overcome these chance occurrences; [[modern]] [[science]] puts an [http://en.wikipedia.org/wiki/Actuarial_science 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 [http://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]].

86:6.6 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. THE FUNCTION OF PRIMITIVE RELIGION==

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

86:7.1 The [[savage]] felt the need of [http://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.

86:7.1 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.

86:7.2 [[Modern]] [[society]] is removing the [[business]] of [http://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]].

86:7.2 [[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]].

86:7.3 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]].

86:7.3 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]].

86:7.4 [[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.

86:7.4 [[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.

86:7.5 [[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.

86:7.5 [[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 [[Brilliant Evening Stars|Evening Star]] of [[Nebadon]].  

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

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

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