MJS Archive Contents

The Gift of Revelation
2/18/87 Revised 1/9/90

This article is an attempt to present the basic facts and some of the truths of The Urantia Book so that someone not familiar with the book can get a reasonably accurate view of its teachings in a relatively short time. The following summary, however, is an inadequate representation of the high spiritual quality of The Urantia Book and is presented only for educational purposes. Such a condensed review fails to suggest the book’s many truth insights and broad universe grasp of Reality.

Introduction

We are living in one of the great pivotal periods of history. Society has undergone more change in the last one hundred years than in the previous two thousand years. We are unlocking the secrets of the microcosmos and beginning to travel in outer space. Great strides have been taken in the mastery and manipulation of our physical environment. During this century we have evolved a new physics, a new astronomy, a new psychology, and the beginnings of a new philosophical age.
Civilization changes course when new views of reality shift the thinking of humanity into different channels of growth. We appear to be on the edge of one of these conceptual transformations. Our society may be on the verge of another revolution in the way we view our world and the universe. The modern era began around the middle of the 17th century when the old scholastic authority system began to break down under the impact of empirical science. Soon even the common person came to realize that we live in a world where things obey scientific laws. For hundreds of years the scientific-technical frame of reference has shaped Western Civilization. We have significant achievements in scientific development. But in the midst of our electronic wizardry, computers, and space travel something has gone awry; our focus on reality has blurred.There is a great confusion of values and a widespread sense of meaninglessness.

A New Input

Scientists from the disciplines of physics to psychology and scholars in the arts and humanities are all detecting evidence for a new but still largely hidden shaper of reality sometimes called “mind-spirit stuff” which our current philosophy and belief systems do not adequately encompass. It is generally recognized that our world view needs a more inclusive conception of reality. There is a pervasive hunger for this holistic grasp of ultimate design. Our society is passing through a collective psychological and spiritual reorientation equivalent in magnitude to the emergence of Christianity from the ruins of the Greco-Roman civilization.

A New Vision of Reality

Thousands of balanced and perceptive people with diverse religious backgrounds believe the key to bringing about this new spiritual age is found in the teachings of The Urantia Book. It is one of the most promising sources of creative thought in philosophy, religion, and culture in our contemporary world. The overwhelming consensus among those who have read the book is that it will receive universal recognition for its high spiritual quality and enlarged vision of reality.
In its two thousand pages The Urantia Book presents an integrated picture of the universe. Its overarching grasp of the dynamics of civilization and culture shed wisdom in almost every area of human endeavor. The Urantia Book purports to be the Fifth Epochal Revelation, yet its message is open and benign. It seeks to work in and through the evolutionary process and within the social institutions of our world. For the first time in the history of our planet we have a coherent and integrated picture of the nature of reality, the cosmology of the universe, and the story of the development of progressive revelation on our world.

An Integrated Universe

Before we can understand the story of revelation, we must know something of the nature of reality and the organization of the universe in which we live. God, the First Source and Center of all things and beings, is primal in relation to reality; he is the Universal Father of all creation. God is spirit and we should think of him as the creator, controller, and infinite upholder of all things. He is infinite, eternal, righteous, just, loving, merciful, omnipotent, omnipresent, and omniscient. God is a person who can know and be known; he is a personality and infinitely more.
The Trinity—Universal Father, Eternal Son, and Infinite Spirit—are resident on the Isle of Paradise at the center of the universe of universes. The Isle of Paradise is surrounded by six concentric levels of astronomical creations. The first of these universe levels is composed of the perfect pattern worlds of the Central Universe, Havona. This universe of perfection is in many ways similar to Plato’s vision of the “perfect patterns” of Ultimate Reality and the conception of heaven in traditional Christianity.
Paradise and the Central Universe are encompassed by seven evolutionary universes with their countless astronomical galaxies, stellar constellations, star systems, and teeming inhabited planets. Paradise, Havona, and the Seven Superuniverses are populated with celestial beings of diverse and complex abilities and capacities suited to their specific duties and responsibilities. Beyond these sections of the cosmos which are presently inhabited are four gigantic outer space levels. The myriads of star galaxies of this unbelievably vast creation now assembling are uninhabited but some day will, no doubt, be populated.

A Unique Creation Plan

The basic administrative unit of the seven superuniverses is the local universe composed of constellations, star systems, and suns with their families of inhabited planets. After the Universal Father brought the Isle of Paradise and the Central Universe into being at the dawn of eternity, he instituted a delegated creation plan for the finite, evolutionary universes. The Universal Father and the Eternal Son gave origin to Paradise Creator Sons of the order of Michael who are empowered and ordained as creators of the local universes and worlds of time and space.
Each Creator Son is unique in nature and personality; each is the “only begotten Son” to their universe. A Michael Son is the local universe personification of the Universal Father and the Eternal Son in his universe. All who go to the Father in his universe proceed through his benevolent ministry. Each Creator Son must earn his sovereignty by incarnating in the likeness of the various orders of created beings in his universe.
This broad overview of the kind of universe in which we live must be kept in mind if we are to understand the story of revelation. In addition to this macrocosmic knowledge, we need to be aware of the origin, nature, and development of our world, Urantia, before many of the incidents of revelation yield insight and meaning.

The Origin of Urantia

Our sun was spiraled from the Andronover nebula billions of years ago. Our world and its sister planets came from matter pulled out of the sun by a large passing astronomical body. When the earth’s surface had cooled sufficiently for an atmosphere to develop and the ocean waters became briny, the Life Carriers created a sodium chloride pattern of life. Life evolved over millions of years by means of its inherent evolutionary potentials, progressing through the marine-life era, the early land-life era, and arrived at the mammalian stage of development some fifth million years ago. There is an overcontrol of evolution; therefore, in its overall pattern it is always purposeful.
Early human beings made their appearance around a million years ago. Many ethnic groups such as the early aborigines, the Heidelberg and Neanderthal tribes, and various races of color periodically dominated large sections of the world. The first half million years of human history was marked by the primitive evolutionary struggle of our early ancestors for survival. Life was controlled by fear and tradition.
Men were the hunters and warriors. They roamed the land in search of bison, deer, and other animals which could be used for food, clothing, or tools. Women were long suffering home tenders and land cultivating laborers who were dominated by men. The need for food, sexual drives, the search for safety from dangerous animals, terrifying elements, and natural disasters occupied the central stage in the lives of these early people.
Recurring ice ages, earthquakes, diseases, and numerous other mysterious and uncontrollable difficulties caused these early peoples to believe various spirit gods and ghosts were responsible for such activities. All of these struggles helped to establish human values and traditions. As the world became populated, gradually civilization and culture evolved founding the various institutions of society.

Evolution and Revelation

Evolution is the slow process established by divine creative initiative to bring about biological modifications, mind enhancements, social improvements, and soul growth upon which higher human development can be built. Evolution functions in dynamic and complementary interaction with revelation. There are two types of revelation: personal or autorevelation and planetary or epochal revelation. Personal revelation is the work of the indwelling spirit of God and can occur throughout the life experience of an individual. Epochal revelation is periodic and is given to the world by supervising celestial personalities of the universe. Broadly speaking, revelation can not be received until there is evolutionary readiness for it; and religion is not upstepped by epochal revelation until the spiritual dynamic of the previous revelation no longer stimulates adequate creative growth in evolutionary development or until a larger and deeper view of reality is needed for planetary advancement.
Epochal revelations are transforming, and forever change planetary history. They save civilization much time in sorting out and integrating the various evolutionary facts and truths and present them in a holistic picture. Sometimes these planetary revelations fill in missing historical gaps while simultaneously presenting enlarged spiritual truth to guide humanity into an era of greater understanding and love. Epochal revelation furnishes fresh viewpoints for an entire civilization. Upon this larger and more encompassing foundation of truth, humanity begins developing new patterns of growth to actualize and improve society.
Religion is dramatically stimulated by revelation. Following such revelatory breakthroughs prophets and priests arise in the indigenous religions of the world to restate ancient truths and bring new relevance to their contemporary expression. Other religious leaders inspire the formation of new religions which give more adequate evolutionary expression to the epochal revelation, unencumbered by the barnacles of tradition. With the arrival of The Urantia Book, we have an understandable and coherent picture of the history of epochal revelation which is solidly rooted in planetary experience. Our world has received the following five epochal revelations:
1. The Dalamatian Teachings of the Planetary Prince. (Approximately 500,000 years ago.)
2. The Edenic Teachings of Adam and Eve. (Approximately 38,000 years ago.)
3. The Salem Teachings of Machiventa Melchizedek. (Approximately 4, 000 years ago.)
4. Jesus of Nazareth. (Approximately 2,000 years ago.)
5. The Urantia Book. (Approximately 50 years ago.)

THE PLANETARY PRINCE

The first epochal revelation to Urantia took place around 500,000 years ago when our Planetary Prince, Caligastia, and the one hundred members of his corporeal staff arrived from Jerusem, the headquarters of our system (lowest local universe administrative division), Satania. Caligastia was not visible to human eyes but his superhuman staff were materialized as mortals who were fully in contact with the human population. These fifty men and fifty women were, therefore, sufficiently close to planetary peoples to communicate effectively, while at the same time they inspired respect and loyalty. With the arrival of the Prince and his staff, the Most Highs sent the tree of life from Edentia (the headquarters of our constellation, Norlatiadek) to Urantia. The fruit from the tree of life enabled the corporeal staff to live on indefinitely as long as they had access to it.
A Planetary Prince normally comes to an inhabited planet soon after worship and wisdom capacities evolve and will development and truth perception are achieved. Since Urantia is an experimental planet, the Life Carriers were able to bring about an early appearance of will. It was, however, deemed wise to postpone the arrival of Caligastia until the human population was more firmly established. The appearance of the Prince and his staff was timed to coincide with an adequate readiness of planetary peoples for enhanced evolutionary growth. Biologic evolution was progressing satisfactorily and the half billion people of the world were spread throughout Asia, the Middle East, Africa, and Europe.

The Dalamatia Headquarters

Soon after arriving on earth, the corporeal staff began building the city of Dalamatia. The building site was located in the Persian Gulf region, historically known as Mesopotamia. Dalamatia was a beautiful but simple city surrounded by a forty foot wall. This headquarters center provided adequate facilities and protection for the staff and their ministry as well as being impressive enough to gain the respect and admiration of the surrounding peoples. Mesopotamia was then a fertile country abounding in plant and animal life. These characteristics, along with its mild climate, made an ideal environment for the planetary headquarters.

Councils for Planetary Improvement

Caligastia organized ten autonomous councils to develop and improve the basic institutions of civilization and culture. Each council was headed by a member of the Prince’s staff and was composed of nine other staff associates. Five of the councils developed strategies to improve the physical problems of living. These groups concerned themselves with food production and material welfare, health programs, animal domestication and utilization, the conquest of predatory animals, and the development of industry and trade. Two councils concentrated on advancement in civil government such as better tribal relations and the arbitration of law. Education was the primary goal of two other councils who endeavored to disseminate knowledge, advance art and science, and conserve information in society. Finally, the council headed by Hap was dedicated to the advancement of revealed religion.
The programs initiated by the various councils were quite effective in helping the surrounding tribes to improve their way of life. They designed their work with the native peoples to gradually upstep planetary life, building on the foundations already present in society. Men and women with the best minds and characters were attracted to Dalamatia where they were trained and sent back as emissaries to their own people. The customs and mores of Dalamatia were not imposed on other cultures. Instead, the Prince and his staff worked patiently to uplift and advance the time-honored folkways of each tribe.
Family life was encouraged by the example of the Prince’s staff forming fifty pattern homes where adopted children were raised and educated. Adolescent youth were given three years of training in the schools of Dalamatia after which they became eligible for marriage and were sent back to their respective tribes and races. Animal husbandry along with the cultivation of the soil was the central emphasis in all of the teaching of the Prince and his staff.

The Religion of Dalamatia

Cultivating the primitive mind and advancing their spiritual concepts was a slow process. The basic objective of the council of revealed religion was to convert the polytheistic practice of ghost fear into the more advanced monotheistic attitude of God fear. The Prince’s staff did not present revelation that would complicate evolutionary development. Because the spirit world was seen as powerful and dangerous, these people had little acquaintance with first hand spiritual experience. In response to the Dalamatian’s request for a form of religious service, the council of revealed religion gave them seven chants of worship and a daily praise-phrase. Hap later presented these early people with a code of conduct containing seven commandments, known as “The Father’s Way.” Six of these commandments reappeared centuries later in the ten commandments of Moses.

Promise and Disaster

The mission of the Planetary Prince was to set up a center of civilization which would contribute to human welfare throughout the history of the planet. Imagine what our world would be like today if we had a cultural center establishing standards of excellence which had been in existence for hundreds of thousands of years! Life in Dalamatia did flourish for 300,000 years. New techniques of food production and preservation were developed, animals were domesticated, homes were built utilizing sewage systems, and industry was having its rudimentary beginnings. A twenty-five letter alphabet was introduced and the Dalamatia library had more than two million separate records. Art and science were expanding and tribal relations near Dalamatia were moderately peaceful and cooperative.
All this progress was doomed when our System Sovereign, Lucifer, made his “Declaration of Liberty” and announced his rebellion against the government of our Creator Son, Michael. Lucifer was a brilliant Lanonandek Son of our local universe whose pride of self led him into insincerity, self-deception, and delusion. His first lieutenant, Satan, along with thirty-seven Planetary Princes of the system of Satania and large numbers of angelic personalities joined the rebellion.
Lucifer issued a manifesto that declared: 1. The Universal Father on Paradise does not exist. 2. No local system or individual planet should be subject to the supervision of our Creator Son, Michael, and local universe government. 3. Too much time was spent in training ascending mortals for a fictitious destiny. He challenged all supervising authority and contended that mind is infallible.

The Course of Rebellion

Caligastia, our Planetary Prince, and his assistant, Daligastia, joined the system rebellion. When Caligastia proclaimed himself absolute sovereign of Urantia, the system circuits were severed and our world was isolated from all outside counsel and advice. Van, chairman of the supreme council of coordination, and his loyal human associate, Amadon, led the opposition to this revolt. Forty members of the Prince’s staff refused to join the insurrection; however, there was a terrible loss of angelic personalities.
The Biblical account of this event declares, “Then there was war in heaven; Michael and the angels under his command fought the Dragon and his host of fallen angels. And the Dragon lost the battle and was forced from heaven. This great Dragon—the ancient serpent called the devil, or Satan, the one deceiving the whole world—was thrown down onto the earth with all his army.” Rev. 12:7-9.
Caligastia initiated a complete reorganization of education and programs on Urantia. Revolution replaced evolution as the policy of cultural advancement. For a while there was rapid improvement among the people near Dalamatia who had been carefully trained. But as these methods were attempted on outlying peoples, confusion and license set in. Soon hordes of semisavages stormed Dalamatia and drove Caligastia’s secession staff out of their protected sanctuary. Caligastia’s revolutionary scheme ended in utter failure.In 50,000 years the planet was back to when it was when the Prince arrived.

The Sobering Aftermath

Following the rebellion, Van and the loyal members of the Prince’s staff, along with Amadon and his faithful human associates, withdrew to the highlands west of India. Except for Van, the loyal superhuman staff members were returned to Jerusem. Van organized ten commissions identical with those of the Prince’s regime to carry on planetary progress. As a result of their work, hundreds of advanced groups were scattered throughout the world. Van and Amadon, having access to the tree of life, supervised progressive activity on Urantia until the arrival of Adam and Eve. Traces of the associates of Van remain in Turkey as well as in many museums throughout the world. Lake Van in eastern Turkey memorializes this courageous and noble leader.
The sixty members of the planetary staff who went into rebellion chose Nod as their leader and migrated to the north and to the east. Being deprived of the nourishment from the tree of life these Nodites soon realized that they were reduced to the status of mortals. They immediately began sexual reproduction to insure the survival of their race and culture. These superhumans mating with the sons and daughters of earth gave origin to the traditional stories of the gods coming down to mate with mortals found in the Bible and elsewhere. The land occupied by the Nodites became known as the “land of Nod.” Biblical students will recall that Cain, after killing Abel, fled to the land of Nod, east of Eden.

Mercy and Justice

After every personality at Jerusem had made a choice between Lucifer and Gabriel, representing our Creator Son, Michael, the constellation administrators installed our new System Sovereign, Lanaforge, and his staff. Lanaforge reported to the Norlatiadek rulers that not a single ascendant mortal on Jerusem had been lost in the rebellion, demonstrating that the divine ascension plan is a superb safeguard against rebellion and sin.
For almost two hundred thousand years these archrebels were allowed to promote their cause through the entire system but no other world has been deceived. Divine wisdom delays judgment to permit rebellion to run its natural course of self-destruction. Universe justice never destroys that which mercy can save.
At first the Lucifer revolt appeared to be a calamity to the system and to the universe, but gradually benefits began to accrue. Already the good resulting from the Satania rebellion is perceived to be more than a thousand times the sum of all of the evil. At present, Lucifer and Satan are incarcerated on the Jerusem prison worlds. Since the bestowal of Michael as Jesus of Nazareth on our world, the traitors Caligastia and Daligastia are servile before the divine majesty of the Universal Father’s indwelling presence in the Thought Adjusters and Christ Michael’s protective Spirit of Truth. Christ Michael’s incarnation ministry on our world, in principle, terminated the Lucifer rebellion. Our entire system awaits the superuniverse broadcast that will terminate the personality existence of all these unrepentant rebels.

Developing Civilization

During the centuries following the Caligastia rebellion there was slow progress in the physical maturation of the races and consolidation of the social institutions of civilization. Human culture is not inherent in biological development. The basic human institutions of self-maintenance, self-perpetuation, and self-gratification are established and preserved only through the enlightened conservation of social inheritance. Nature confers no rights upon the individual; it is the regulations, traditions, and laws of society which bring security to humanity. Those living by high ethical and moral standards must maintain an adequate defense against the incompetent and antisocial members of society who would exploit and destroy the structure of advancing civilization. The ideal state regulates social conduct only enough to prevent unfairness and harm in competition and individual initiative.

Planning for a New Era

Around 40,000 years ago the resident Life Carriers observed that biological development on Urantia was nearing its apex; and it was recommended that our world receive a Material Son and Daughter to upstep planetary development. When human biological improvement has reached its full evolutionary potential on inhabited worlds, a Material Son and Daughter, an Adam and Eve, is sent from the system capital to augment biological endowment and enhance spiritual and cultural growth. Van and his associates, knowing of the eventual arrival of these biological uplifters and teachers of truth, set about to locate a site for their headquarters. After three years of exploration, a narrow peninsula projecting westward from the eastern shore of the Mediterranean Sea was selected. This location was probably the most beautiful spot on earth and its climate was ideal. The peninsula was named the “Garden of Eden” after the botanic grandeur of Edentia, our constellation capital. Van and Amadon recruited over three thousand enthusiastic workers to develop this headquarters site. It took them two years to move the cultural headquarters of the world to this new home.

The Garden of Eden

The first task in developing the Garden site was in building a brick wall across the neck of the peninsula. A zoological garden containing all kinds of wild animals was created by building a second wall outside the main wall. This was an additional protection against the possibility of hostile attacks. The Garden workers then began the main project of landscape beautification and home building. All sorts of trees, shrubs, flowers, fruits, and grains graced the fertile land. Under the leadership of Van and Amadon the Garden of Eden was developed into the most beautiful exhibition of floral display and horticultural grandeur our world has ever seen.
At the center of the Edenic peninsula they built the exquisite stone temple of the Universal Father in which Van planted the tree of life which had so long sustained him on earth. He knew that Adam and Eve would also be dependent on its fruit to maintain their lives after they appeared on Urantia as material beings. The partially completed Garden had thousands of miles of irrigation ditches and over twelve thousand miles of paved paths and roads. More than five thousand brick buildings were serviced by advanced sanitary regulations and a covered brick-conduit sewage disposal system. The beauty and efficient arrangement of the Garden of Eden was superlative. Although unfinished, it was ready for the arrival of our Material Son and Daughter.

Adam and Eve

The second epochal revelation began when Adam and Eve arrived on Urantia from our system capital, Jerusem, around 38,000 years ago. They had been selected from many volunteers and thoroughly trained concerning the problems they would have on our isolated planet. The pair awakened simultaneously in the Father’s temple in the Garden; they were magnificent personalities who were over eight feet in height. Their skin radiated a violet hew which made it appear as if their uncovered heads glowed, originating the tradition of representing holy people with a halo.
The Edenic couple were escorted to a formal reception where they were given the charge of planetary custody by the Melchizedek council of receivership. After pledging their allegiance to the Most Highs of Norlatiadek and Michael of Nebadon, they were declared the rulers of Urantia. That evening Adam and Eve became painfully aware of their planetary isolation. There were no familiar universe broadcasts. A serious and disillusioned Son and Daughter of Jerusem walked under the shining full moon discussing plans for the future.

The First Crisis

Adam and Eve spent the first six days after their arrival getting acquainted with the Garden. Because of the tremendous impression they made upon the residents of the Garden, these first six days became distorted in the traditions of the world as the six days in the world was created. Although Adam and Eve were fully briefed concerning the conditions on our planet, they did not fully realize the difficulties they would face on this isolated sphere until they experienced them in person.
On the seventh day they planned to rest; but they were confronted by an enthusiastic mass of people who insisted on viewing them as gods who were to be worshiped. Adam and Eve, in vigorous protest, pointed to the temple and commanded the people to go there and worship the Father of All and him only. This is the origin of the Sabbath-day tradition still observed on our world. The inhabitants of Eden established the practice of using the seventh day of the week for self-improvement. The forenoon was devoted to physical nurture, the noontime to spiritual worship, and the afternoon to mind improvement, and the evening was spent in social activities.

The Adamic Mission

The primary mission of our Material Son and Daughter was to improve the biologic inheritance of the evolutionary races by building a new race of violet colored people who would eventually intermarry with the various peoples of the world. The Adamic genetics carried mental, artistic, and spiritual capacities which were much higher than those of the evolutionary inhabitants of Urantia. The violet race was also remarkably disease resistant. The divine plan called for at least a million violet people living on the planet before the races were to intermarry.
The second mission of Adam and Eve was to organize and improve the Garden civilization and culture to serve as a model and stimulate growth in the rest of the world. They emphasized the divine plan for progression. A gradual extension of the Edenic culture was promoted. Adam tried to establish a representative world government but discovered the majority of the inhabitants were not self-disciplined enough for this form of political development. He was, however, able to introduce the practice of the exchange of ambassadors among tribes. Laws were instituted following the older codes of Dalamatia which supported the basic institutions of society. The skills of manufacturing were fostered and trade relations were developed. Schools were organized to teach facts, values, and socialization skills. Women as well as men were used in positions of importance. Family life was the center of this advancing civilization.

The First Hundred Years

Inside the Garden progress was slow but steady. The violet race was growing and the social fabric of society was improving. But after more than a hundred years Adam could see little progress outside the Garden. The tribes were primitive, warring, and animalistic in spiritual development. Adam wondered if some innovations not included in the original plans were needed and often shared his questioning analysis with Eve. They did not have an experiential appreciation of the long, long endurance test required for salvaging a confused and isolated planet such as Urantia. Caligastia in his frequent visits to the Garden made compromise suggestions for improving the situations; but Adam and Eve were adamant in rejecting his short-cut proposals.
The wily Caligastia realized he would have to use an indirect approach to by pass their resistance to his plans. Accordingly, he fostered a growing friendly relationship between Eve and a Nodite leader, Serapatatia, who became one of Adam’s most able lieutenants. The Nodites were a capable race of people. During the dark ages between Dalamatia and Eden, many of the world’s most capable leaders came from the Nodite tribes.

The Fall of Adam and Eve

One day in a discussion with Eve, Serapatatia, in all sincerity, suggested that it might be helpful if, while waiting for large numbers of the violet race to accrue, the Nodites could have a leader born to them of part violet stock. The possibility was quietly discussed for more than five years when Eve agreed to have as secret conference with Cano, the most brilliant leader of the nearby colony of Nodites.
Adam and Eve were admonished by the archangel custodian of the tree of life each time they partook of its fruit not to yield to Caligastia’s suggestions to mix good and evil,which warning Eve shared with Cano. This magnetic Nodite leader, however, assured Eve that men and women with good motives and true intentions would not be engaged in evil. Influenced by flattery and enthusiasm for the project’s potentials, Eve agreed to embark on the much discussed enterprise and before she quite realized what was happening the plan was consummated.
Eve’s disillusionment was rapid, pathetic, and complete. When she faced Adam, he instantly knew something terrible was wrong. Eve sadly told the entire story to her astonished mate. Adam, unable to bear the thought of losing Eve, deliberately chose to share her fate. In despair, he sought out Laotta, the Nodite woman heading the western schools of the Garden, and with premeditation committed the folly of Eve.
News of these tragic events quickly spread throughout the Garden. The residents were enraged; these infuriated Edenites rushed out in mob action to the nearby Nodite settlement and utterly destroyed every man, woman, and child. The body of Cano lay among the dead; his unborn child, Cain, would be a constant reminder of the sad destruction of the hopes of Eden. The mental and spiritual anguish of Adam and Eve was excruciating. But they did not know for sure that they had failed, that their mission was in default, until the Melchizedek receivers returned to Urantia.

The Second Garden

When the Nodites learned of the slaughter of their colony, they organized a war march on Eden. Adam, repulsed by the thought of war, assembled a caravan of the Garden inhabitants and set off eastward for a pleasant valley between the Tigris and Euphrates rivers. Today traditions of the Garden of Eden associate it with this second Garden site and Mesopotamia is generally recognized as the home of numerous ancient civilizations.
During the year’s march to the Second Garden seraphic transports arrived and the children of Adam and Eve were given the option of remaining with their parents or becoming wards of the Most Highs of Norlatiadek. Two thirds elected to go to Edentia and one third chose to remain with their parents. On the journey Eve gave birth to Cain and Laotta died at the birth of Sansa. Gabriel appeared and pronounced that Adam and Eve were adjudged in default of their mission but were not guilty of rebellion against universe government. They were further informed that they were reduced to the status of mortals of the realm.
Life in the Second Garden was difficult. The area was underdeveloped and everything had to be started from new beginnings. Adam, in addition to supervising the construction of the Second Garden, spent most of his time teaching his children and associates in civil administration, educational methods, and religious devotions. Seth, the eldest surviving son of Adam and Eve born in the Second Garden, founded the Sethite priesthood with a threefold ministry of religion, health, and education. This priesthood contributed greatly to the welfare of the world for centuries. Adam and Eve sought to leave as much of their violet life plasm as possible on the planet. Under Eve’s supervision 1,682 of the highest type of women on Urantia were impregnated with Adamic life plasm and these descendants became the core of the mighty Andite race.

Lessons from the Adamic Default

The second epochal revelation to Urantia, while not ending in the complete disaster of Dalamatia, did fail to achieve the full realization of its objectives. Probably there has never been a more disheartening miscarriage of wisdom on any planet in the universe of Nebadon than occurred on Urantia. But it also should be remembered that no Material Son and Daughter of planetary service has ever been sent on a more difficult world mission. Persevering patience is a Supreme attribute. Never will any personality in the universe gain anything by attempting to circumvent the established divine plan by short cuts or personal inventions. This does not mean that we should be afraid to be adventurous and creative; but we should undertake our service guided by divine wisdom and with the help of the balancing advice of group evaluation.
Although Adam and Eve have been forgiven for their unintended deviation from the divine will and way, it does not remove the natural effects of that error. They are now of mortal status and Urantia must strive to solve its social, cultural, and physical problems without the help of a full complement of violet germ plasm and the planetary presence of Adam and Eve. Misfortune, however, has not been the sole result of these tragic experiences. We have profited enormously from the limited contribution which the Edenic pair and their descendants have made to the Urantia races. In addition, the mistakes of our early world rulers and the blunders of our ancestors have plunged our planet into such a hopeless state of confusion that it appealed to our Creator Son, Michael, to select Urantia as the arena in which to reveal the loving personality of the Universal Father. As recipients of Christ Michael’s saving bestowal, we are the most fortunate world in the universe of Nebadon!

Current Status of Adam and Eve

Before Adam and Eve died at an advanced age of over 500 years they received a personal message from Michael expressing friendship and comfort. He recognized that in their hearts they had always desired to be loyal to the Father’s will. Michael stated that when he came to Urantia he would call them from the embrace of mortal slumber if his subordinate Sons had not already done so. The Edenic pair rejoiced at this message and always proclaimed that a Son of God would sometime come to our world.
After their resurrection on the mansion worlds, Adam and Eve quickly attained citizenship on Jerusem. They were immediately attached to the system administrative group dealing with affairs on Urantia. Later they were appointed as members of the council of twenty-four Jerusem citizens who constitute the present advisory-control body of Urantia.

The Post-Adamic Period

The second Eden was the cradle of civilization for nearly 30,000 years from which Adamic and Nodite descendants scattered to the ends of the earth. The Sethite priests became the great post-Adamic teachers. Their religious philosophy persisted longest among the Greeks, Sumerians, and Hindus. The influence of the violet race produced an advance in civilization which exceeded the progress of humankind in all previous history. Cities multiplied, crude manufacturing flourished, and commerce resulted in the intermingling of races and people.
Religious, social, educational, and governmental institutions are essential to the growth and preservation of cultural civilization; however, the family is the master civilizer. Marriage and the home is the mother of all human institutions. Whatever weakens the home undermines all other social institutions. One of the greatest dangers of family life is the undisciplined, unwise, and compulsive pursuit of pleasure. The hunger of the soul is not satisfied and peace of mind and true happiness in life are not found in the multiplicity of things or in physical pleasures.
During the centuries following the miscarriage of the Adamic mission the preoccupation with physical survival and self-gratification gradually distorted and obliterated the high spiritual concepts taught by Adam and Eve. Indeed, revealed truth was threatened with extinction by 3,000 B. C. The concepts of God had grown very hazy in the minds of Urantia people. Our world was again experiencing cultural stagnation and spiritual darkness.
The twelve Melchizedek receivers appealed to the Most Highs of Edentia and Father Melchizedek for guidance in keeping the light of truth alive on Urantia. When they were instructed to rely on their own resources, one of the receivers, Machiventa Melchizedek, volunteered to incarnate on the planet as a temporary emergency Son of world ministry. This type of bestowal had taken place only six times in the entire history of the universe of Nebadon.

THE MELCHIZEDEK TEACHINGS

The third epochal revelation on Urantia began 1,973 years before the birth of Jesus when Machiventa walked into the tent of Amdon, a Chaldean herder near Salem (later the site of Jerusalem), announcing, “I am Melchizedek, priest of El Elyon, the Most High, the one and only God.” The Bible, in the seventh chapter of Hebrews, speaks of Melchizedek’s sudden appearance “without father or mother or genealogy” and refers to him as “king of Salem, priest of the Most High God.” Machiventa appeared as a man about six feet in height with a commanding presence, speaking Chaldean and a half dozen other languages. He dressed much like the Canaanite priests and wore the three concentric circle emblem of the Paradise Trinity on his breast which came to be regarded as so sacred his followers never dared to use it.
Melchizedek gathered believers and pupils and organized schools in Salem which were patterned after the Sethite educational system of the second Eden. The doctrine of one God was emphasized. The cardinal principles of trust and faith were stressed as the appropriate response to the omnipotent goodness of God
Faith, Machiventa taught, was the only requirement for gaining favor with God. The seven commandments established by the Sage of Salem paralleled the commandments of Dalamatia and Eden. Machiventa initiated a Melchizedek church which required each person to believe in El Elyon, the Universal Father and Creator. Membership also demanded acceptance of the covenant of faith in the place of sacrifices and burnt offerings; and obedience to the Melchizedek commandments, along with a promise to tell the good news of this covenant to all people.
The purpose of the Melchizedek mission was to keep alive the truth of the existence of a God who was supreme and benevolent; and to prepare the way for the subsequent mortal bestowal of a Paradise Son of this Universal Father. Machiventa, therefore, did not divert attention from these objectives by attempting to reform the mores, change life styles, or advance sanitary practices and scientific truths. He planned for the continuation of his ministry after his departure by selecting and training leaders and sending out missionaries to the ends of the earth.

The Covenant with Abraham

The Melchizedek receivers had been observing the lineage of Abraham for some time knowing that it would produce individuals of intelligence, initiative, sagacity, and integrity. Abraham had these qualities and was an effective leader, military commander, organizer, and businessman. Machiventa established a continuing relationship with Abraham who, after many years of vacillation, was persuaded to curb his military and kingly ambitions and commit himself to the more spiritual objectives of the kingdom of heaven. In return for his dedication, Melchizedek made a covenant with Abraham promising that his progeny would be dominant in the land.
After the birth of Isaac, Abraham took this covenant very seriously and assumed the civil and military leadership of the Salem colony. His reputation and dominance grew until he became the recognized leader of the surrounding kings and tribes. As a result of Abraham’s organizational ability, the Salem temple, the school system, and the missionary activities were greatly improved. At one time Abraham had 100,000 tithe payers in the Melchizedek brotherhood.

The Salem Missionaries

Machiventa organized and initiated a dynamic missionary outreach program. After training the missionaries, he sent them into the world instructing them not to place primary emphasis on reforming the mores or habits of living but to proclaim the good news of faith in one God, El Elyon, the Most High. These evangelists also took vows not to organize congregations for worship or to function as priests. The Salem missionaries spread the message of trust and faith in one God throughout the Middle East, Europe, Asia, and to some of the northern and eastern islands.

Machiventa’s Departure and Present Service

After spending ninety-four years spreading the Melchizedek teachings throughout the world, Machiventa decided it was time to terminate his emergency bestowal on Urantia. He had often told his companions that he must leave someday as suddenly as he had appeared. People were beginning to regard him as a demigod and revered him unduly. He also wanted Abraham to have the experience of directing activities without his presence so that the work would be soundly established on an evolutionary basis. Accordingly, after saying good night to his companions one evening, Machiventa retired to his tent, and when they went to call him in the morning, he was not there. His Melchizedek fellows had taken him.
Machiventa continued as a planetary receiver up to the times of the triumph of Michael’s bestowal on our world. He was then assigned to serve as one of the twenty-four counselors on the Jerusem Urantia Advisory Council. Recently Machiventa has been elevated to the position of personal ambassador of Christ Michael on Jerusem with the title Vicegerent Planetary Prince of Urantia. Of even greater interest is the recent ruling of the Most Highs of Edentia and confirmed by our superuniverse administrators, the Ancients of Days on Uversa, which strongly suggests that Machiventa is destined to take the place of the fallen Planetary Prince, Caligastia.

Melchizedek Teachings Spread World Wide

Urantia has never had more enthusiastic and aggressive missionaries than those who carried the teachings of Melchizedek throughout the world. The Salem evangelists went through India and China influencing Hinduism, Buddhism, and the teachings of Lao-tse and Confucius. There is a legend in Taoism declaring that Lao-tse was born a “full grown man,” reflecting traditions of the Salem teachings.
In the Levant the Salem missionaries wrote many of the Old Testament Psalms and the book of Job reflects the teaching of the Salem school in Mesopotamia. The Melchizedek teachings took their deepest root in Egypt from where they later spread to Europe. The Salem spiritual legacy reached its highest expression in the teachings of Amenemope and Ikhnaton from where it filtered into Hebrew religion and Greek philosophy. In Iran Machiventa’s teachings were perpetuated by Zoroaster. Zoroastrianism is the only Urantia religion to include the Dalamatian and Edenic teachings about the Seven Master Spirits who preside over the seven superuniverses. The teachings of Zoroaster, in turn, influenced Judaism, Christianity, and Mohammedanism.
Hebrew religion is rooted in the covenant between Abraham and Machiventa Melchizedek but evolutionally it has borrowed from the religious philosophy of the entire Levant. And through Judaism much of the religious thought of Egypt, Mesopotamia, and Iran was transmitted to Occidental peoples. Moses was the most effective organizer and transmitter of the Salem teachings to the world between the times of Machiventa and Jesus.

Jesus of Nazareth

To comprehend the profound meaning of the fourth epochal revelation to Urantia one must know the transcendent universe status of Christ Michael who incarnated on our world as Jesus of Nazareth. Michael is the Paradise Creator Son of our universe, Nebadon. He was created by the Universal Father and the Eternal Son and serves as “the only begotten Son” for our universe. Michael’s presence on our universe capitol, Salvington, is just as spiritually effective as if the Universal Father and the Eternal Son were both there in person. They are there in the God-man personality of Christ Michael. As the prologue of the Gospel of John accurately declares, he is the Creator of our entire universe. Christ Michael is both our Universe Father and Savior. Every mortal living on the millions of inhabited worlds of Nebadon goes to the Universal Father on Paradise through Michael’s loving, mediating ministry. Whatever the individual’s evolutionary religious affiliation or status may be, the way is open through faith to advance to the Universal Father by means of the universe channels provided so effectively and graciously by Christ Michael.
The Universal Father rules the universe of universes with supreme wisdom and love. Before Paradise Creator Sons are given sovereignty over their creations they are required to undergo experiential training designed to make them safe, sympathetic, just, and understanding rulers of the peoples and planets of time and space. A Creator Son must successfully complete seven bestowals (incarnations) encompassing the various orders and levels of created intelligences in his universe before he receives sovereignty status.
Before coming to our world Michael had completed six previous bestowals. He served as: an emergency Melchizedek Son; a Lanonandek Son acting as a System Sovereign; a Material Son on a planet experiencing rebellion; a supreme seraphim functioning as a teaching counselor on twenty-two different worlds; an ascendant pilgrim in our superuniverse, and a mortal of ascending status on a constellation of our local universe. Because of the unusual misfortunes of our world, Michael selected Urantia for his seventh and final bestowal in which to give a living portrayal of the Father’s will and love. The purposes of Michael’s incarnation on our world were to reveal the Father; acquire mortal experience; terminate the Lucifer rebellion; prepare the way for the universal bestowal of the Spirit of Truth and make it possible for all human minds to receive the gift of the Father’s Thought Adjusters. He desired that his life on Urantia would become an inspiration for religious living for all of his universe. Michael in his seventh bestowal clarified and illuminated the living way from man to God and completed the requirements for acquiring his sovereignty in the universe of Nebadon.

Childhood and Education

The fourth epochal revelation to Urantia began with the birth of Jesus to Joseph and Mary on August 21, 7 B.C. at Bethlehem. After spending some time in Egypt to avoid the persecution of Herod, the family settled in Nazareth. The early training and education of Jesus took place in the home and the synagogue. In the summer he often spent time on his uncle’s farm. Jesus loved nature and enjoyed playing the harp. He was also fond of drawing and modeling in clay until these activities were forbidden. When a rabbi from Jerusalem came to persuade Joseph and Mary to send Jesus to Jerusalem for training there was a difference of opinion and Jesus then decided it was best for him to remain with his parents.
He became thoroughly conversant in Aramaic, Greek, and Hebrew and was the natural leader among Nazareth youth of higher ideals. Although Jesus was physically a very well developed lad, he was unwilling to fight and his friend, Jacob, recognizing this disposition took the initiative in his defense when necessary. During his thirteenth year Jesus graduated from the synagogue school and journeyed with his parents to Jerusalem to be consecrated as a citizen of Israel along with other sons of the law. Jesus was deeply stirred by his first view of the Jerusalem temple, but later was horrified by the slaughter of animals. Following the Passover he was so absorbed in discussions with the scribes and teachers in the temple that he was oblivious of the Nazareth group’s departure. His worried parents hurried back to retrieve him several days later.

Later Youth Years

The next year Joseph was killed in a construction accident and Jesus became the sole support and comfort of his family. During the years that followed, the family financial situation became critical with ten mouths to feed but Jesus did not falter. He spent long hours at the carpenter’s bench and always tried to cheer his mother when she became distressed. When he was seventeen, Jesus faced one of the most difficult situations in his early life. The nationalist party of Zealots tried to recruit him as a member and against the urging of his mother and younger brother, James, he declined to join the party. This refusal brought on public confrontation worsened by a wealthy citizen’s volunteering to support their family if Jesus would join the Zealots. Jesus courageously defended his decision, explaining that his loyalty to a deceased father forbade his leaving the family as money cannot buy love.
The burden of these difficult times was augmented by the death of Jesus’ little brother, Amos. As Jesus sustained his mother in their sorrow, Mary came to fully recognize that Jesus was the real head of the family. His positive methods of child training and wise management of the family council demonstrated that he was a most worthy family head. Just when their financial condition was beginning to improve by James joining him in the carpenter shop, Jesus was confronted by another delicate situation. He was informed that Rebecca, the daughter of Ezra, a wealthy merchant in Nazareth, had fallen in love with him. When Ezra offered financial assistance, which would permit him to marry, Jesus kindly explained that no amount of money could take the place of his obligation to his father’s family. In a talk with Rebecca he sincerely thanked her for her expressed admiration, adding, “It will cheer and comfort me all the days of my life.” Then he went on to explain to her that he was not free to enter into relationships with any woman except those of brotherly regard and friendship.
During his twenty-third year Jesus was approached by a Damascus merchant and a group of twelve businessmen and bankers who planned to invest an extraordinary sum of money to establish a school of religious philosophy in Damascus. It was their intent to create a center of learning which would surpass Alexandria. They proposed that Jesus should immediately begin a tour of the world’s educational centers preparatory to becoming head of this project. Although Jesus, after listening with much interest to this ambitious plan, turned it down; it was one of the greatest temptations he ever faced in his purely human career. The following year five prominent Jews from Alexandria sought to persuade him to establish himself in their city as a religious teacher, offering as an inducement the immediate position of assistant to the chazan in their chief synagogue. They were amazed and nonplused when Jesus kindly turned down the honor with they sought to confer upon him.

The Travels of Joshua

In his twenty-sixth year Jesus drew up an agreement with his brother, James, which stipulated that in return for the gift of the repair shop, James would henceforth assume full financial responsibility for the family. During the next year he worked as a boat builder at the Zebedee boat shop in Capernaum. It was among these workers that Jesus was first called “the Master.” At the time of a Passover visit to Jerusalem, Jesus met a wealthy Indian businessman, Gonod, and his son, Ganid. They were embarked on a tour of the Mediterranean world on their way to Rome. Jesus was employed as a tutor for Ganid and for the next two years conducted a personal ministry among many and diverse people.
The carpenter of Nazareth and boat builder of Capernaum was known during their travels as “the Damascus scribe” or “the Jewish tutor.” The trio made numerous stops in Mediterranean cities and islands in which Jesus had an opportunity for a rich ministry to individuals. During their six month stay in Rome Jesus made contact with many religious leaders. He reinforced, illuminated, and embellished the truths they taught. The significance of this remarkable technique of teaching is seen in that thirty of these leaders became pivotal individuals in the establishment of Christianity in Rome. Gonod, Ganid, and Jesus called on the Roman emperor, Tiberius, to bring greetings from the princes of India. After they had gone, Tiberius, referring to Jesus, remarked to an aide, “If I had that fellow’s kingly bearing and gracious manner, I would be a real emperor, eh?” This period in the Master’s life might be referred to as “the mission of Joshua the teacher.”

The Transition Years

After taking leave of Gonod and Ganid, Jesus returned to Nazareth to visit his family and spend some time in the repair shop. Shortly, however, the conductor of a large caravan passing through the city became violently ill. Jesus, being a linguist, volunteered to take his place. The caravan went to the Caspian Sea region where the Master was able to gain a better understanding of Far-Eastern peoples. Jesus carried out his many executive responsibilities efficiently and wisely. On the return trip he gave up the direction of the caravan at Lake Urmia. Cymboyton, the director of the school of the philosophy of religion at Urmia, asked Jesus to speak to the school and he gave twenty-four lectures on “The Brotherhood of Man.” Over thirty religions or religious groups were represented on the faculty of the school.
When Jesus returned from the journey to the Caspian Sea he spent the better part of a year traveling about Palestine and Syria. The Son of Man was then led to Mount Hermon to prepare himself for the culmination of his work on earth. Jesus spent six weeks in unbroken communion with his Paradise Father. He requested and received permission to hold a conference with Satan, representing Lucifer, and the rebellious Planetary Prince, Caligastia.To the many proposals and counter proposals of these rebels Jesus replied, “May the will of my Paradise Father prevail, and you, my rebellious sons, may the Ancients of Days judge you divinely.” When the Son of Man came down from Mount Hermon, the Lucifer rebellion in Satania and the Caligastia secession on Urantia were virtually settled. Universe records show that on this eventful day Jesus of Nazareth had become the Planetary Prince of Urantia. On the mountain and during the period following it a great change took place in Jesus. Few of the people who had enjoyed his visits and ministrations during his travels ever subsequently recognized him in his mission as a public teacher.

Preparing for Public Ministry

Upon returning from Mount Hermon in the late summer of A. D. 25, Jesus, accompanied by John Zebedee, went to Jerusalem to celebrate the day of atonement and the feast of tabernacles. Following this trip Jesus returned to the Zebedee workshop. The Master continued working in the boatshop until John the Baptist journeyed up the Jordan river to a point near Pella, at which time Jesus laid down his tools declaring, “My hour has come.”
On January 14, A. D. 26 in his thirty-second year Jesus, along with two of his brothers, presented himself before John for baptism, thereby identifying himself with the genuine and sincere people of his day. This ceremony was the final act of his purely human life on Urantia. A few moments following Jesus’ baptism his now Personalized Thought Adjuster brought the Universal Father’s message, “This is my beloved Son in whom I am well pleased.” The Son of Man departed for the isolation of the Perean hills for forty days to make plans for his public work. He decided to follow the Father’s will in all things, to live a normal existence obeying natural laws, and not compromise with evil
As an incarnated Creator Son, Jesus soon discovered that he had to be constantly on guard to prevent time-shortened miracles (natural processes taking place almost instantaneously); for that which a Creator Son desires and the Universal Father wills is. While attending the wedding at Cana Jesus was the most surprised person at the festivities when it was discovered that the water in the large stone jars used for purification ceremonies had turned to wine. When Mary came to him pleading that he do something about the exhausted wine supply, seeing his mother’s tears Jesus wishfully desired to be of help—and the event occurred. The Son of Man now fully comprehended that he had to be constantly on guard lest his sympathy and pity become responsible for repeated time-shortened miracles. Nevertheless, many similar events did take place during his earth ministry.
Jesus spent most of this year selecting, training, and ordaining his twelve apostles. They were required to get experience in personal work before being permitted to engage in public preaching. The Master instructed his apostles to contribute constructive truths to the lives of people and allow these spiritual realities to eventually displace that which is inferior. At the end of this year of training and personal work Jesus took the apostles into the highlands north of Capernaum for their ordination. The ordination sermon or “Sermon on the Mount” made a profound impression on the twelve concerning what they must be rather than what they must do. The following Sabbath day Jesus again took the apostles into the highlands and conducted a consecration service charging them to go into all the world preaching the glad tidings of the kingdom.

Message and Methodology

The message of Jesus centered around the living truths of love and service. The most basic reality recognition of life is the fact of the Fatherhood of God. This knowledge brings the realization that we are all sons and daughters of the heavenly Father. Our highest privilege and greatest joy is found in the loving worship of the Universal Father; and our most fulfilling happiness is experience in serving our fellows, realizing that in so doing we are also serving God the Father.
Jesus placed primary emphasis on the kingdom of heaven. This kingdom is an inner spiritual relationship centered in the truth of the Fatherhood of God and the brotherhood of man. It is the rule of God in human hearts. Jesus’ last word concerning the kingdom was, “The kingdom is within you.” The essentials of entering the kingdom are faith, sincerity, and the hunger for truth, beauty, and goodness. The cardinal features of the kingdom are:
“1. The pre-eminence of the individual.
2. The will as the determining factor in human experience.
3. Spiritual fellowship with God the Father.
4. The supreme satisfaction of the loving service of man.
5. The transcendency of the spiritual over the material in human personality.” (1863)
This unified message is the gospel of the kingdom. Jesus in his rich resourcefulness in teaching avoided formulas and rote cliches; he warned against authoritarian creeds and dogmas.
The Master’s teaching methodology was simple but effective. Among various teaching methods, he used the question and answer technique to stimulate critical thinking and creative spontaneity. The parable narrative was employed by Jesus to stimulate interest, improve retention, imply insight and truth without actually stating it which helped to avoid opposition, and finally to enhance and embellish a central truth—although his followers often treated the parable as an allegory.
The social aspect of his ministry revolved about the religious institutions and thought of the culture of his day. Jesus taught in the synagogues until these houses of worship were closed to him. He used the religious frames of reference of Judaism to advance his teachings. Using these indigenous resources for training, the Master sent apostles and disciples out in pairs and he trained women as well as men as evangelists. Jesus’ acceptance and treatment of women as equals with men was probably the most revolutionary social practice of his ministry. The Master taught his apostles and disciples to minister to the whole person. Along with the good news of the gospel, they were to comfort the sick and augment the coping resources of people for facing the problems of living. Even though Jesus, the twelve apostles, the seventy evangelists, and his many disciples conducted an extensive outreach ministry and often attracted large crowds, there was little of the well-planned and professional in the Master’s bestowal ministry. Most of the important things which Jesus said and did seemed to happen casually “as he passed by.”

Spreading the Gospel

The day following the consecration service, January 19, A. D. 27, Jesus and the twelve departed from their headquarters at Bethsaida to begin their public work. This entire year was spent quietly taking over the work of John the Baptist in Palestine. It was during this period that Jesus gave his memorable lessons on the family, self-mastery, and prayer and worship.
When Jesus and the apostles were going through Samaria they decided to camp at Jacob’s well. While the twelve went into Sychar for supplies, a Samaritan woman, Nalda, came to draw water and Jesus asked her for a drink. Being a woman of lax morals, she was minded to become flirtatious, when the Master, looking straight into her eyes, commanded, “Woman go get your husband and bring him hither.” This brought Nalda to her senses and she realized that she was talking with a holy man or a prophet. Just as she was about to ask for personal spiritual help from Jesus, she, instead, turned the discussion to theology and philosophy. When Nalda referred to the coming of the Deliverer, Jesus interrupted saying, “I who speak to you am he.” This was the first direct announcement of his divine nature and sonship which Jesus made on earth. It was made to a Samaritan woman of questionable character, but a person whose soul, the Son of Man recognized, truly and sincerely desired salvation.
The second year of public work began at Capernaum in January, A. D. 28 with the momentous sundown healing of 683 sick and afflicted people. This mass demonstration of physical healing was the result of both human and divine compassion. The event was unintended by Jesus and he was so perturbed that it would overshadow the spiritual message of the kingdom that he and the twelve departed the next day on their first preaching tour in Galilee.
A new School of the Prophets was organized in the middle of the year for the training of evangelists in Bethsaida. It was a tent city of 1500 with David Zebedee in charge. In October a second preaching tour was conducted giving the 117 newly trained evangelists practical experience. Only 75 survived the rigors of outreach ministry. Among other teachings, Jesus explained the distinctions among evil, sin, and iniquity; he spoke of the meaning of affliction and suffering in experience and the source of human contentment.

The Eventful Third Year

In January, A. D. 29, the beginning of the action packed third year of public work, Jesus and the twelve, the apostles of John the Baptist, and the women’s evangelistic corps began the third preaching tour. At Tiberias Jesus gave a discourse on magic and superstition. The mounting opposition to his ministry was reflected in Jesus’ rejection at Nazareth. After feeding the 5,000, when the Master turned down their attempt to make him king, many half hearted followers deserted. The crisis in the popularity period of Jesus’ public ministry came at Capernaum in April. The vanguard of orthodox Jewish leaders from Jerusalem were assembled when Jesus gave his epochal sermon in the synagogue. He challenged their spiritual closed mindedness and declared that he was the bread of heaven sent by the Father. It ended by the Jewish leaders charging him with being in league with devils to which Jesus replied, “How can Satan cast out Satan?” On May 8th the Sanhedrin passed a decree closing all of the synagogues of Palestine to Jesus and his followers.
To escape the Sanhedrin officers who were on their way to Bethsaida to arrest him, Jesus and the apostles made a hasty flight to the eastern shore of the Sea of Galilee. On their way across northern Galilee to Phoenicia the Master gave a talk on the meaning of true religion. Near Caesarea-Philippi the twelve began discussing how different peoples regarded the Master, whereupon, Jesus asked them, “But who say you that I am?” Simon Peter exclaimed, “You are the Deliverer, the Son of the living God.”
Jesus began his ministry as an evolutionary (nonauthoritarian) teacher referring to himself as “the Son of Man” and had hoped to complete his bestowal mission under this identity. His apostles, however, insisted in viewing him as the Messiah. Knowing from past experience that he could not change their views, Jesus boldly elected to announce his divinity, acknowledge the truthfulness of Peter’s confession, and directly proclaim to the twelve that he was the Son Of God. This was the fourth and last stage of his life on earth. The first stage was that of his childhood when he was only dimly conscious of his divine origin. The second stage was the increasingly self-conscious years of youth during which he more clearly comprehended his divine nature and human mission. The third stage of the Master’s earth experience encompassed his public career as the Son of Man. Following this decision to conduct the last period of his ministry acknowledging himself as the Son of God, a new note of power appeared in the Master’s message. He taught not merely as a teacher but as the divine representative of the eternal Father. His new identity as the Son of God was reinforced by the Transfiguration experience on Mount Hermon witnessed by Peter, James, and John.
The latter part of the year was occupied with the Decapolis tour and Jesus’ bold entrance into Jerusalem at the time of the feast of tabernacles. Here he gave discourses on “The Light of the World,” “The Water of Life,” and “Spiritual Freedom” in the temple as well as rescuing the woman taken in adultery and exposing the sophistry of her accusers. Upon returning to Magadan they began a period of intensive training for a special group of disciples and from these believers Jesus selected seventy for ordination. He asked them to pray the Lord of the harvest for more laborers and told them they were being sent as lambs among wolves so they should be wise as serpents and harmless as doves.
A rich young Pharisee, Matadormus, wished to be ordained with the seventy but when Jesus asked him to give his wealth to the poor, he went away in sorrow. Later on, however, after the church in Jerusalem was established, Matadormus did obey the Master’s injunction and became treasurer of the Jerusalem church, but it was too late to enjoy membership in the seventy.
In December Jesus, accompanied by Nathaniel and Thomas, went secretly to Jerusalem to the feast of dedication. While passing Jericho, the Master became involved in a discussion about salvation with a lawyer. When it was agreed that the two great commandments of the love of God and one’s neighbor were germane to inheriting eternal life, the lawyer, hoping to embarrass Jesus asked, “Just who is my neighbor?” Jesus then told the story of the good Samaritan and asked the chagrined lawyer to answer his own question. While in Jerusalem Jesus deliberately healed a blind beggar, Josiah, near the temple on the Sabbath day as a direct challenge to the Jewish leaders. Later in the day the Sanhedrin, against their own rules, convened and repeatedly questioned Josiah. Finally he impatiently replied, “Whether this man is a sinner, I know not; but one thing I do know—that, whereas I was blind, now I see.... Would you by chance also become his disciples?” and the Sanhedrin broke up in confusion.

The Perean Mission

On January 3, A. D. 30 Abner, the chief of the seventy, called his associates together for final instructions before sending them to all the cities and villages of Perea. Jesus, the twelve apostles, and the women’s corps all assisted in this Perean mission. During this period the Master gave talks on “The Good Shepherd,” “The Angelic Hosts,” “The Kingdom of God,” and “Counting the Cost.” He related the parables of: The Foolish Rich Man, The Great Supper, The Lost Son, The Shrewd Steward, and The Pounds. Perea was the most thoroughly worked section of Palestine and the region in which the greatest number of upper class citizens accepted the gospel.
In talks on wealth with his apostles and disciples, the Master directed their attention to the lilies of the field to remind them of the Father’s care over his creation and assured them that as they dedicated their lives to the work of the kingdom all of their real needs would be supplied. When we seek the greater thing, the lesseer will be found with it. He warned them that fiery trials were drawing near, that salvation is not for those unwilling to pay the price of wholehearted dedication to doing the Father’s will. Many who appear to be first and privileged in this life will be last; and often those who are now last by worldly standards shall be first.
Late Sunday night, February 26, Jesus received a message from Mary and Martha informing him that Lazarus was seriously ill. After a moment of meditation Jesus told the Bethany messenger, “This sickness is really not to the death. Doubt not that it may be used to glorify God and exalt the Son.” When Jesus and the apostles arrived in Bethany on Thursday they were told that Lazarus had died on Sunday.
All during his public ministry the Jewish leaders had asked Jesus for a sign to demonstrate that he had come from the Father. There now transpired the greatest manifestation of divine power during Michael’s bestowal as Jesus of Nazareth: the resurrection of Lazarus from the dead. The all-encompassing alibi of the religious authorities of Israel for their nonacceptance and doubt was now taken away. The following day the Sanhedrin met to discuss the question of the ages: “What shall we do with Jesus of Nazareth?” The fear generated by the resurrection of Lazarus prompted these religious and civil leaders to adopt a resolution calling for the immediate death of Jesus without trial and in defiance of all precedent. He was proclaimed a menace to Israel.

Last Teachings in Jerusalem

Jesus and the apostles returned to Pella from Bethany to continue their work in Perea during the month of March. On Friday, March 31, A. D. 30 they returned to Bethany preparatory to Jesus’ spending his last week on earth in Jerusalem. Sunday afternoon (Palm Sunday) his, so called, triumphal entry into Jerusalem on a donkey symbolized the reference in Zechariah that he was coming as a herald of salvation and peace. Monday morning Jesus boldly cleansed the temple of sacrificial animals and money changers following which he spoke to the multitude assembled relating the parables of The Two Sons, The Absent Landlord, and The Marriage Feast.
Tuesday morning the Master met with the apostles, the women’s corps, and some two dozen prominent disciples at the home of Simon where he tried to prepare them for the events ahead and directed a discussion on divine forgiveness. Later at the temple Jesus fielded questions by Jewish leaders in reference to the resurrection and the great commandment. At noon he met with thirty Greek disciples and shortly after two o’clock he arrived at the temple to deliver his last temple discourse. This talk centered on his attempt to bring the Father’s love to his people, but the Jewish leaders rejected it despite his eloquent warning of the grave mistake they were making. In the evening the Master told the apostles of the coming destruction of Jerusalem, that he and the Father would send our world an enlarged revelation of truth, and that he would return to our world some day with power.
Wednesday was the day each week which Jesus and the apostles reserved for rest and relaxation, and the Master made ready to go alone in the hills to commune with the Father. As he was leaving, the lad, John Mark, appeared carrying a lunch basket and tactfully insisted that he should go along. After a pause, Jesus looking down on John said, “Since with all your heart you crave to go with me, it shall not be denied you.” This event became known in the universe as “the day which a young man spent with God in the hills.”
Judas Iscariot left for an appointment at the home of Caiaphas, the high priest. The day before he had told some of his relatives and Sadducean friends that he would like to find some way to gracefully withdraw from the movement and he was assured that his desertion would be hailed as a great event and he would be given high honors by the Sanhedrin. Judas was resentful that Jesus had not given him proper recognition and a position of higher honor. Caiaphas directed Judas to the captain of the guard where arrangements were made to deliver Jesus into their hands Thursday night. Judas’s betrayal of Jesus was the cowardly act of one whose only thought was his own safety and glorification.
Jesus spent Thursday, the last day of his human life, with his apostles and a few loyal disciples. Among other things, he delivered a discourse on sonship and citizenship, pointing out that there is nothing incompatible between sonship in the spiritual kingdom and citizenship in the civil state. In the evening, by prearrangement, they met in the upper room of John Mark’s home where Jesus gave the impressive lesson in humility and service by washing the feet of the apostles. Here the Master established the Remembrance Supper with the cup of blessing as an emblem of the Spirit of Truth and the bread of remembrance symbolizing his bestowal life among them, the united life of the Father and the Son in one gift. Jesus used these symbols to teach great spiritual truths so that it would be difficult for his followers to attach precise interpretations to his words.
Following the Remembrance Supper after Judas left, Jesus gave talks on “The New Commandment” and “The Vine and the Branches” and promised that after he received universe sovereignty from the Father, he would send forth the Spirit of Truth to our entire world. After giving the apostles final admonitions and warnings they all left the upper room and arrived at the Gethsemane camp around ten o’clock. Jesus led the eleven to a large flat rock on the slope of Olivet, bade them kneel in a circle about him, and in prayer dedicated them as his representatives to the world and committed them to the care of the heavenly Father.
The Master dismissed all but Peter, James, and John to their rest while he and the trio went a short distance up a nearby ravine for prayer and solitude. Going a stone’s throw from the apostles, Jesus, heavy-laden and sorrowful, sought the comfort of the Father. After twice returning to awaken the exhausted trio, Jesus again entered communion with his heavenly Father praying, “And now, O Father, if this cup may not pass, then would I drink it. Not my will, but yours, be done.” The Master then awakened the apostles informing them that the hour had come for the betrayal of the Son of Man into the hands of his enemies.

Trial and Crucifixion

When Judas arrived, accompanied by more than sixty temple guards and Roman soldiers, Jesus was waiting for them. Although Jesus clearly announced his identity, Judas stepped forward to deliver his betrayal kiss. After the Son of Man was arrested and bound, John was allowed under Roman law to accompany him while Peter followed at a distance. Jesus was taken to the home of Annas for about three hours so that the Sanhedrin could be assembled. During this period Peter, who had gained admittance to the courtyard, was accused by a servant girl of being a follower of Jesus which he denied three times. Early in the morning the guard escorted Jesus to the residence of Caiaphas and the Sanhedrin court.
Annas brought the Sanhedrin charge against Jesus as a dangerous seducer of people, a fanatical revolutionist, and a teacher of magic in that he promised to build a new temple without hands. Caiaphas rudely demanded to know if he was the Deliverer, the Son of God. When Jesus answered affirmatively, Caiaphas into a rage, tearing his garments, and demanded that Jesus be crucified.
Since the Jewish law in passing the death sentence required that there be two sessions of the court, normally a day apart, the court was adjourned for an hour. During this time Jesus was in custody of the temple guards who mocked him, spit upon him, and cruelly beat him. A shudder of indignation swept over a vast universe as celestial intelligences witnessed their beloved Sovereign submitting himself to the indignities of these coarse and ignorant men.
At five-thirty o’clock the court reassembled and formulated accusations designed to carry credibility with Pilate. They charged Jesus with perverting the nation and inciting rebellion; they declared that he taught people not to pay tribute to Caesar; and that he claimed to be a king, instigating treason against the emperor. Shortly after six o’clock Jesus was brought before Pilate. After repeated examination Pilate recognized the falseness of their charges. To gain some time for thought, Pilate sent Jesus to Herod, the tetrarch over Galilee, who was in Jerusalem for the Passover. Jesus would not reply to his many questions; so after making fun of him, Herod returned Jesus to Pilate arrayed in an old purple royal robe. Thinking to extricate himself from his predicament Pilate gave the Jews the choice of a pardon between a murderous robber, Barabbas, and Jesus. When the Jewish leaders chose Barabbas, the cowardly Pilate granted their wish after he had ceremoniously washed his hands of innocent blood. The celestial host broadcast the scene as “Pilate on trial before Jesus.” When Pilate presented the scourged Jesus before the multitude exclaiming, “Behold the man!” there echoed throughout the universe, “Behold God and man!’
Later in the day Judas returned to the Sanhedrin expecting to hear himself eulogized and to claim his reward. Instead he was met outside the hall by a servant who gave him a bag containing thirty pieces of silver—the price of a healthy slave. Judas was stunned and dumbfounded. He rushed back to the temple, forced his way past the doorkeeper and exclaimed, “I have sinned in that I have betrayed innocent blood,” and threw the silver pieces over the temple floor. All the glamor and intoxication of wrongdoing had now vanished. In utter despair Judas made his way to the Hinnon valley, climbed the steep rocks, tied one end of his girdle to a small tree, the other end to his neck, and cast himself over the precipice. Judas had experienced the realization of the true nature of sin.
Just before nine o’clock on this tragic Friday, April 7, A. D. 30 Jesus was taken to the hill of Golgotha and crucified along with two thieves. As a natural result of this lost opportunity for creative spiritual growth, forty years later during the siege of Jerusalem, Golgotha was covered with thousands and thousands of crosses upon which the cream of the Jewish race perished, a terrible harvest of the seed-sowing of this day!
During the hour of approaching death the human mind of Jesus resorted to the repetition of many passages in the Hebrew scriptures. He was heart quoting the first verse of the twenty-second Psalm, “My God, my God, why have you forsaken me?” Jesus did not feel that the Father had forsaken him and he did not have the slightest doubt that he had lived and was now laying down his life according to the Father’s will. Just before three o’clock Jesus cried out, “It is finished! Father, into your hands I commend my spirit.” The Roman centurion seeing how nobly Jesus had died smote his breast and said, “This was indeed a righteous man; truly he must have been as Son of God.”
While Jesus’ death on the cross was not a sacrifice to appease the wrath of God, and even though the primitive ideas of atonement and propitiation are erroneous, there is much significance, truth, and power attached to the manner of the Master’s death. Although Jesus is not a ransomer or redeemer, he is a savior. The cross is the supreme and final expression of God’s love for humankind and a touching revelation of his mercy even to those who thought to destroy him. Jesus made the cross the eternal symbol of triumph of love over hate and the victory of truth over evil. Trillions of mortals on the worlds of space who are tempted to give up the moral struggle and the fight of faith take one more look at Jesus on the cross and summon the strength to forge ahead in the adventure of eternity. The Master’s death on the cross invokes and dramatizes our realization of the Father’s eternal love and the Son’s unending mercy and broadcasts these universal truths throughout the universe.

Resurrection and Ascension

During the day and a half that the mortal body of Jesus lay in the tomb his Personalized Adjuster assured the assembled celestial hosts that there was nothing they could do to assist their Creator-father in his return to life. At two minutes past three o’clock Sunday morning, April 9, A. D. 30, the resurrected morontia form and personality of Jesus came forth from the tomb. The chief of archangels received permission from Gabriel to dematerialize the physical body resting in the tomb. When celestial beings rolled away the stones from the tomb, the temple guards and Roman soldiers fled in panic.
At dawn Mary Magdalene and four women approached the tomb hoping to be able to more adequately embalm the body of Jesus. Here they encountered the risen Master and were told to inform the apostles, and Peter, that he had risen. When Peter heard his name, he rushed out of the upper room of the home of Elijah Mark, closely followed by John. They were surprised and puzzled as they inspected the empty tomb. The apostles refused to believe reports that others had talked with Jesus until, in his ninth appearance, he met with them in the upper room on Sunday evening.
David Zebedee, in spite of efforts to discourage him from doing so, assembled the twenty-six men of his messenger corps this Sunday morning and sent them forth with the announcement, “Jesus has risen from the dead; the tomb is empty.” In all, Jesus made nineteen appearances to believers, including visits to: Abner, Lazarus, and one hundred and fifty believers at Philadelphia on April 11; Rodan and eighty Greek and Jewish followers at Alexandria on April 18; more than five hundred believers at Bethsaida on April 29, and Nalda and seventy-five Samaritan believers at Sychar on May 13.
One of the most memorable appearances was Jesus’ visit with the apostles by the shore of the Sea of Galilee on April 21. This meeting was marked by the catch of one hundred and fifty-three large fish when they cast their net where Jesus directed, and the Master’s advice to each apostle as he walked with them, two by two, down the sea shore. Three times Jesus asked Peter, who had become the natural leader of the apostles, if he loved him. As Peter affirmed his love, the Master repeatedly stressed the importance of shepherding responsibilities and ended by saying, “Feed my sheep. Do not forsake the flock. Be an example and inspiration to all your fellow shepherds. Love the flock as I have loved you and devote yourself to their welfare even as I have devoted my life to your welfare. And follow after me to the end.” (2048)
Early Thursday morning, May 18, when the apostles were about to eat breakfast in the upper room of the Mark home, Jesus made his last appearance on earth as a morontia personality. After further instruction, Jesus led them to the Mount of Olives. Here as they knelt about him the Master directed them to proclaim the gospel of the kingdom to the uttermost parts of the earth. His last words were, “My love overshadows you, my spirit will dwell with you, and my peace shall abide upon you. Farewell.” And he vanished from their sight.

The Spirit of Truth

This Thursday morning following the ascension, Peter called a meeting of the leading disciples of Jesus living in Jerusalem and by ten-thirty one hundred and twenty had assembled in the upper room. Peter gave a thrilling account of the farewell message of Jesus and the eleven selected Matthias to take the place of Judas as their treasurer. Around one o’clock as they were engaged in prayer they became conscious of a strange presence in the room. They felt a new spiritual joy and confidence along with a strong desire to publicly proclaim the gospel of the kingdom.
Peter stood up and declared that this must be the coming of the Spirit of Truth which the Master had promised to send and proposed that they go to the temple and begin the proclamation of the good news committed to their hands. It was around two o’clock when Peter stood in the very place where the Master had last taught in the temple and delivered an impassioned sermon which resulted in the winning of more than two thousand souls. The leaders of the Jews were astounded at the boldness of the apostles. On this day the Spirit of Truth became the personal gift from Christ Michael to every mortal. It is forever true, “Where the spirit of the Lord is, there is liberty.” True religion is now delivered from the custody of priests and all sacred classes and finds its real manifestation in the soul of each person. This Spirit tells us, “Of all human knowledge, that which is of greatest value is to know the religious life of Jesus and how he lived it.” (2090)

THE URANTIA BOOK

At this pivotal moment in history when humanity faces choices when have enormous potential for good and evil, once again we have received the gift of revelation which speaks to humankind saying, “This is the way.” The enlarged revelation promised by Jesus, the Fifth Epochal Revelation, has come to us in the form of The Urantia Book. It brings a comprehensive and integrated view of the dynamic interaction between evolution and revelation. Along with this fascinating history, it presents a new and enlarged view of Deity and Reality. The Urantia Book sets the stage for the new age struggling to be born.
The Urantia Papers were written by numerous celestial personalities and materialized in the English language in the middle nineteen thirties. A group located in Chicago known as “The Forum” received the papers and they were instructed by the revelators to study the Urantia Papers intensively. Seventy individuals volunteered for this educational discipline and they continued this systematic study for around twenty years when permission was given to publish the papers. The Urantia Book was published on October 12, 1955.
The Urantia Book reveals a view of God which transcends all previous planetary knowledge. Although the idea of God as our heavenly father is the highest creature concept of Deity possible for the human mind, the Fifth Epochal Revelation expands and enriches our understanding of God. There is absolute unity in Divinity, yet this Reality is infinitely complex.

Origins of Reality

At the foundations of Ultimate Reality are the Seven Absolutes of Infinity.They are essential and have always existed. The Absolutes of Infinity are the ground out of which all creation, past, present, and future, originate. These Absolutes are;
1. The First Source and Center—The Universal Father.
2. The Second Source and Center—The Eternal Son.
3. The Third Source and Center—The Infinite Spirit.
4. The Isle of Paradise—the source of all universe energy and gravity control.
5. The Deity Absolute—the source of universe causation and personality potentials.
6. The Unqualified Absolute—the source of universe static-reactive and infinite capacity potentials.
7. The Universal Absolute—the source of universe unity and integration.

The Trinity

As we indicated at the beginning of our narrative, the First Source and Center is primal in relation to total reality and is limited only by volition; he is the Universal Father of all creation. God is spirit and we should think of him as the creator, controller, and infinite upholder of all things. He is infinite, eternal, righteous, just, loving, merciful, omnipotent, omnipresent, and omniscient. God is a person who can know and be known; he is a personality and infinitely more. God the Father is the bestower of personality and is the source of the universe personality-gravity circuit (contacts and attracts all personalities). A fragment of the Father, the Thought Adjuster, lives in the human mind and through this indwelling presence we can be in personal communion with God.
The Eternal Son is the spiritual center and administrator of all creation. The Son is absolute personality, revealing the God of love to the universe of universes. The Eternal Son is the Word of God and the essence of his character is mercy. The Son, like the Father, seeks to bestow everything possible of himself upon his co-ordinate and subordinate Sons. The spirit-gravity pull of the Eternal Son is the secret of Paradise ascent by surviving mortals.
The Infinite Spirit is the God of Action, the Conjoint Actor, carrying out the will of both the Universal Father and the Eternal Son. God the Spirit is absolute mind and he is responsible for the bestowal of mind and spiritual ministry to all creation. The Conjoint Creator is the manipulator of energy. The essence of the Spirit’s character is ministry, and he is the source of the absolute mind-gravity circuit (contacts and ministers to minds) in the universe of universes. The ministry of the Paradise Trinity is co-ordinated: “God the Father loves men; God the Son serves men; God the Spirit inspires the children of the universe to the everlasting adventure of finding God the Father by the ways ordained by God the Sons through the ministry of the grace of God the Spirit.” (53)
The Paradise Trinity, when functioning as the Trinity, is not merely the association of the three persons of the Trinity but is a unique and absolute Deity Reality. The Trinity exercises control in the more or less nonpersonal capacity such as in functions of justice administration, totality attitudes, universe action, and cosmic overcontrol.

Future Deity Manifestations

In addition to the Paradise Trinity who have always existed, there are Deity personalities actualizing in the present and future epochs of time-space who will be of unending existence throughout all future eternity. The first of these evolving Deities is God the Supreme. He is the actualizing God of finite time and space. The Supreme is the personification of the totality of evolutionary experience; he grows as the personalities in the evolving universes attain Godlikeness.This concept is very close to the contemporary deity visualizations in the writings of Jung, Tillich, Teilhard de Chardin, and Whitehead; and essentially the same as the “immanence” concept of God in traditional theology. The Supreme is the catalyzer of all universe growth; with God the Supreme one must do something as well as be something. At the end of the present finite universe age the Supreme Being will function as the experiential sovereign of the Grand Universe.
In the eternal future there will be additional manifestations of experiential Deity in the person of God the Ultimate, and the possibility of the appearance of God the Absolute at the culmination of universe history. The authors of The Urantia Book discuss the conditions which would be required for such events to take place but do not elaborate extensively on these realities so far from experiential realization.

The Universe of Universes

Earlier, we briefly described the integrated universe in which we live. We will now present this cosmology in a little more detail. We live in a gigantic cosmos. At the center of this far flung creation is the Isle of Paradise. The Isle is an immense ellipse of material creation as well as a place of spiritual habitation. The Central Isle is the gravitational center of the universe of universes and the place of origin of all forms of reality—spiritual, mindal, and material energy, life, and personality. The material beauty of Paradise is perfect and its spiritual splendor is beyond mortal comprehension. The Isle of Paradise is surrounded by six concentric elliptical creations, the first being one billion perfect pattern worlds of the central universe, Havona.
Paradise and Havona are encompassed by seven evolutionary superuniverses. Each superuniverse is dominated by the influence of one of the Seven Master Spirits who are the primary creations of the Infinite Spirit. Throughout all eternity an ascendant mortal will exhibit the traits indicative of the presiding Master Spirit of the superuniverse of their origin. The seven superuniverses are each ruled by three Trinity-origin beings known as Ancients of Days.
The Isle of Paradise, the Central Universe, and the seven Evolutionary Superuniverses are sections of the universe of universes presently inhabited; it is known as the Grand Universe. Beyond the Grand Universe are four gigantic encircling outer space levels. The teeming planets of this unbelievably vast creation now assembling are uninhabited but some day will, no doubt, be populated. Some celestial philosophers postulate that beyond the fourth outer-space level there may evolve an ever-expanding, never-ending universe of infinity. The total universe of universes is denominated the Master Universe.
We live in the seventh superuniverse of Orvonton whose capital is Uversa. The Milky Way galactic system represents the nucleus of Orvonton. The superuniverse is divided into ten major sectors. Each major sector is composed of one hundred minor sectors; and all minor sectors contain one hundred local universes. Our local universe, Nebadon, when completed will have around ten million inhabited planets. Its capital world is Salvington. Nebadon, like all local universes, has one hundred constellations. Our constellation, Norlatiadek, is number seventy in Nebadon and its capital world is Edentia. Constellations are ruled by three local universe Vorondadek Sons known as the Most Highs. Urantia has been closely supervised by the Norlatiadek Most Highs because of the Lucifer rebellion.
Constellations are divided into one hundred systems; our system, Satania, is number twenty-four of Norlatiadek and its capital world is Jerusem. Each system when completed has one thousand inhabited worlds. Satania at present has 619 inhabited planets. Our world, Urantia, is number 606 of Satania. Systems are governed by local universe Lanonandek Sons, known as the System sovereign. We have already related the tragic story of the Lucifer rebellion in our system and the installation of our new System Sovereign, Lanaforge. The arrival of the Fifth Epochal Revelation marks the beginning of an accelerated process to bring about our restoration which was initiated by Christ Michael’s bestowal on our world some two thousand years ago.

The Ascension Career

We have taken a brief view of the enlarged presentation of deity and reality and the expanded but integrated picture of the Master Universe in which we live. We have seen it from the top down and from the center outward; now let us view it from the bottom up. In preparation for this perspective it should be observed that the spiritual cosmology of the Grand universe parallels the material cosmography. We discover there is no sudden or magic translation from the mortal material level of being to the spiritual state of existence. There intervenes between material and spiritual reality a morontial state of being. Morontia material is created through a union of material and spiritual energies. We begin our post mortal existence as nearly complete material beings and finish our morontia growth and training as nearly total spirit personalities. During this transitional growth we pass through 570 separate and ascending morontia changes. Our ascendant experience and education takes place on specially constructed architectural spheres throughout the Grand Universe.
Our ascension career began when our ancestors were delivered from mere animal existence by developing worship and wisdom capacities. As individuals we receive our Thought Adjuster around the age of five or six and through the leading of the Adjuster and our will decisions affirming truth, beauty, and goodness we evolve an immortal soul. The mind is our ship of life; the Adjuster is our pilot compass; our will is the captain determining our destiny. Along with soul growth we must develop harmonious functioning of our entire personality. This integrative achievement is determined by our mastery of the seven psychic circles of human potentiality. The seventh circle level is associated with relative immaturity and the beginning of soul evolvement. When we arrive at the first circle our morontia soul has matured and we have achieved a high degree of Adjuster harmony. Mastery of the cosmic circles makes us more real as personalities and more effective and successful in human achievement. When our material body-mind perishes, this physical scaffolding used in morontia soul construction is discarded as the immortal soul edifice no longer has need of it.
Our faithful Thought Adjuster, who carries our identity and the memory transcription of our mortal career, along with our Seraphic Guardian, who is the custodian of our immortal soul, participate in our repersonalization. When these components are bestowed upon and in an appropriately fashioned morontia mind-body form, we awaken on the first mansion world of Jerusem. We continue our spiritual growth as morontia personalities exactly where we left off when mortal death overtook us and we progress through the system of Satania, the constellation of Norlatiadek, and arrive on Salvington. At some point in our local universe experience and growth we achieve the harmonization of our will with the Father’s will. When we then have made a final and irrevocable choice for the eternal career, we are fused with our Thought Adjuster. We become one with the Father fragment and the Adjuster gains our personality; we, in turn, receive an immortal past and future. This new personality is given a permanent status in the universe.
Ascending mortals progressively discern God through the ministry of God the Sevenfold: Christ Michael, the Ancients of Days, the Seventh Master Spirit, the Supreme Being, God the Spirit, God the Son, and God the Father. This is the “spiritual ladder” by which we ascend the universe from planetary origin to Paradise. Upon completing our local universe training we will appear before our Sovereign, Christ Michael, and be granted those credentials which entitle us to proceed on our superuniverse career in Orvonton as first-stage spirits.
The entire universe is a great university of learning and achievement to prepare us for entrance into the Corps of the Finality on Paradise. On our upward journey, even as on Urantia, we meet with many trials and frustrations. “But long before reaching Havona, these ascendant children of time have learned to feast upon uncertainty, to fatten upon disappointment, to enthuse over apparent defeat, to invigorate in the presence of difficulties, to exhibit indomitable courage in the face of immensity, and to exercise unconquerable faith when confronted with the challenge of the inexplicable. Long since, the battle cry of these pilgrims became: ‘In liaison with God, nothing—absolutely noting—is impossible.” (p. 291)
When we complete our training in the superuniverse, we are transported to Havona. Here we have specific educational tasks on each of one billion perfect worlds of the Central Universe. Comprehension is the key to progress in Havona. In time we are able to discern the Supreme Being, the Infinite Spirit, the Eternal Son, and the Universal Father. This is the passport of Paradise where we take the Trinity oath of eternity and are ushered into the Mortal Corps of the Finality. During this universe age Finaliters serve in the seven superuniverses but are, no doubt, destined to some future service in the universes of outer space. “You humans have begun an endless unfolding of an almost infinite panorama, a limitless expanding of never ending, ever-widening spheres of opportunity for exhilarating service, matchless adventure, sublime uncertainty, and boundless attainment.” (p. 1194)

Dynamics of Religious Experience

Religion is both the eternal foundation and the guiding star of civilization and culture. It is not a specific activity but a quality of life. Religion is a way of life shaped by a wholehearted dedication to some reality which the religionist regards to be of supreme value to himself or herself and to all humankind. It is a dimension which adds meaningfulness, worth, and zest to every aspect of living. Religion is the inner and outer behavior activity which results from our personal experience with truth, beauty, and goodness—God. From this experiential essence all of the phenomena of religion proliferates: its spiritual response in prayer and worship; its personal and social expression in ethics; its intellectualization in theology; and its institutionalization in social groups such as the church.
True religion is always a first hand experience of value and reality and should be distinguished from second hand beliefs and forms which we receive from our culture. It is individually unique, indigenous, and experientially acquired. Religion, therefore, cannot be learned or taught as can a theological belief or social custom; but it may be “caught” by contact with spiritually appealing personalities. A person’s religion is defined by their value experience, not by the religious social group to which they belong or the name of the theological position with which they may intellectually identify.

Faith is rooted in first hand reality experience; belief is only an intellectual acceptance of certain theological-cultural concepts. Faith evolves and liberates; belief tends to fixate and enslave. Faith is creative and dynamic; belief is static, exclusive, and confining. Faith must be personal; beliefs may become group possessions. Since every person has different personal, intellectual, and social experience, they differ in religious experience; nonetheless, humanity can have religious unity without religious uniformity. People of good will may agree on spiritual goals and religious ideals.

Our supreme spiritual guidance is internal, contact with the indwelling Spirit of God. Spiritual guidance takes place primarily not through feelings and emotions but in our highest and most spiritualized thinking. Our thoughts, not our feelings, lead us Godward. Religion, therefore, prospers not by sight and emotion but by faith and insight. The acid test in religious discrimination and balance is distinguishing between the spiritual and the material realities while at the same time unifying these two diverse aspects of experience in the concrete process of living. Science develops knowledge; religion produces happiness; and philosophy seeks to unify the realm of fact with the experience of value. It is revelation, however, that truly integrates science, philosophy, and religion.
The inevitable result of all religious experience is dedication, commitment, and action. Service is the source of human fulfillment. “Service—more service, increased service, difficult service, adventurous service, and at last divine and perfect service —is the goal of time and the destination of space.” (p.316) Dedication to causes larger than our circumscribed personal world is the path by which genuine spiritual development takes place.

The Problem of Suffering

When we have through such living service verified and consolidated the reality of our highest thoughts and experiences, we generate a sublime trust in God despite bitter disappointments and crushing defeat. The power of such faith is seen in exhibiting inner poise and tranquility in the midst of disabling sickness and acute physical suffering. In the face of intellectual sophistries, crippling social antagonisms, and glaring injustice these pilgrims of the cosmic circles continue to worship God and serve their fellows with full inner confidence in spite of anything and everything which happens in human experience.
The confusion and turmoil on our world do not signify that the Paradise Creators lack either interest or ability to shape our planet differently. The evolutionary worlds are designed for character building. Between the anvils of necessity and the hammers of anguish the divine plan for finite achievement is forging out strong, noble, and experienced personalities preparing for the great adventure of eternity. With this supernal goal ahead of us and the supreme resources the Universal Father has provided, what does it matter if our world crashes about us? “When the flood tides of human adversity, selfishness, cruelty, hate, malice, and jealousy beat about the mortal soul, you may rest in the assurance that there is one inner bastion, the citadel of the spirit, which is absolutely unassailable; at least this is true of every human being who has dedicated the keeping of his soul to the indwelling spirit of the eternal God.” (p. 1096)

Characteristics of Growth

Growth is central in religion as in life. The soil essential to religious growth presupposes a life of progressive self-realization, the co-ordination and control of natural drives, the exercise of curiosity, and the enjoyment of discovery and adventure. Love, freedom, and courage are the most effective catalysis of religious growth; and its chief inhibitors are ignorance, prejudice, and egocentricity, often strongly supported by custom, tradition, dogma, and authority. All true spiritual growth starts from within and develops best when external pressures are at a minimum. We can supply favorable conditions for growth but religious growth is an unconscious process. Such spiritual development is always accompanied by psychological conflict and philosophical disturbance and requires a certain amount of intellectual, moral, and spiritual courage.
Evolutionary spiritual growth is augmented by revelation. Authentic revelation never pictures religion as out of harmony with the highest insights of ethics and reason and always binds together and stimulates the total life of humanity. The only trustworthy validation of revelation is experience. We may evaluate our spiritual growth by observing the degree to which we are motivated by love, the extent to which we are activated by unselfish service, and the completeness with which we are dominated by a wholehearted dedication to the will of God.

Prayer and Worship

Prayer and worship are the chief interior modes of religious expression. Whenever we have self-reference or petition in our relationship with God, this psychological activity is called prayer. If we engage in adoration, contemplation, or thanksgiving without self-reference, this spiritual attitude is referred to as worship; it is as an end in itself. Prayer is personal communion or fellowship with God designed to expand insight. It is both a sound psychological practice which augments self-realization and an effective spiritual technique to expand the soul. Prayer is not a technique to escape life’s difficulties but a way in which we can learn to face conflict and suffering meaningfully and courageously. It does not change God but may change the person praying.
Primitive and immature prayer attempts to plead or bargain with God for health, wealth, power, or preference.Prayer cannot be used to circumvent universe laws or to gain selfish ends; nevertheless, the sincere prayer of faith, even if childish and materialistic, always contributes to the person’s resources for effective living. Our spiritual level is revealed by the nature of our prayers. Words are not important in prayer; God responds only to the true and sincere attitudes of the mind and soul. We should pray for divine guidance to solve our human problems, not for some cosmic, miraculous solution. To pray effectively we must face reality honestly and intelligently, attempting to solve problems by the resources which we have, be dedicated to doing the will of God, and have living faith. Guidance which is received through prayer always needs to be tested by facts, reason, and wisdom.
Worship is the most creative human activity. It renews the mind, stimulates soul growth, eliminates insecurity and personality isolation, and greatly increases the resources of the individual. It is communion with God, the part identifying with the Whole. Worship should not be confused with psychic or mystical experiences. A true worship experience contributes to better physical health, more efficient use of the mind, healthier social relationships, more meaningful involvement in the routine duties of daily life, greater love and appreciation for truth, beauty, and goodness, and enhanced spiritual insight. If a spiritual experience does not pass this test, it is probably a form of psychic escapism. Worship is the highest privilege and the source of the greatest joy of all created beings. It is the supremely transforming experience.

Institutions and Theology

Religious experience finds social expression in service and the development of religious institutions. It is the paradox of religious history that the institutionalization of religion increases the potential for evil and hampers growth but is a necessary requisite for religious enculturation and survival. The solution to this paradox is not the eradication of religious institutions but in creating more perfect, spiritually attuned religious organizations. Such religious groups need an appealing symbolism incorporated in ritual which encourages and enhances individual and group worship, undergirds the values of the family, and furnishes fellowship and spiritual care for all of life from birth to death.
The chief dangers in the institutionalization of religion are: the fixation of philosophical-spiritual growth; the development of oppressive ecclesiastical authority; the diversion of service to God to the service of the institution; the accumulation of vested interests; and involvement in secular activities. Am