Tom Allen

  --Alfred North Whitehead, mathematician and philosopher (1861-1947)

(69:9.18) The present social order is not necessarily right—not divine or sacred—but mankind will do well to move slowly in making changes. That which you have is vastly better than any system known to your ancestors. Make certain that when you change the social order you change for the better. Do not be persuaded to experiment with the discarded formulas of your forefathers. Go forward, not backward! Let evolution proceed! Do not take a backward step.

(114:6.7) The religious guardians. These are the "angels of the churches," the earnest contenders for that which is and has been. They endeavor to maintain the ideals of that which has survived for the sake of the safe transit of moral values from one epoch to another. They are the checkmates of the angels of progress, all the while seeking to translate from one generation to another the imperishable values of the old and passing forms into the new and therefore less stabilized patterns of thought and conduct. These angels do contend for spiritual forms, but they are not the source of ultrasectarianism and meaningless controversial divisions of professed religionists. The corps now functioning on Urantia is the fifth thus to serve.

    Alfred North Whitehead was an English mathematician and philosopher. He is best known as the defining figure of the philosophical school known as process philosophy, which today has found application to a wide variety of disciplines, including ecology, theology, education, physics, biology, economics, and psychology, among other areas.
    In his early career Whitehead wrote primarily on mathematics, logic, and physics. His most notable work in these fields is the three-volume Principia Mathematica (1910–1913), which he wrote with former student Bertrand Russell. Principia Mathematica is considered one of the twentieth century's most important works in mathematical logic, and placed 23rd in a list of the top 100 English-language nonfiction books of the twentieth century by Modern Library.
    Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of Western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.
    Whitehead's process philosophy argues that "there is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have consequences for the world around us." For this reason, one of the most promising applications of Whitehead's thought in recent years has been in the area of ecological civilization and environmental ethics pioneered by John B. Cobb.

  --Paul Klee, painter (1879-1940)

(5:4.4) The domains of philosophy and art intervene between the nonreligious and the religious activities of the human self. Through art and philosophy the material-minded man is inveigled into the contemplation of the spiritual realities and universe values of eternal meanings.

(48:7.22)  Only a poet can discern poetry in the commonplace prose of routine existence.

(196:3.30) Art results from man's attempt to escape from the lack of beauty in his material environment; it is a gesture toward the morontia level.

(143:7.3)  Profound philosophy should be relieved by rhythmic poetry.

(195:7.15) Art proves that man is not mechanistic, but it does not prove that he is spiritually immortal. Art is mortal morontia, the intervening field between man, the material, and man, the spiritual. Poetry is an effort to escape from material realities to spiritual values.

    Paul Klee was a Swiss-born German artist. His highly individual style was influenced by movements in art that included expressionism, cubism, and surrealism. Klee was a natural draftsman who experimented with and eventually deeply explored color theory, writing about it extensively; his lectures Writings on Form and Design Theory (Schriften zur Form und Gestaltungslehre), published in English as the Paul Klee Notebooks, are held to be as important for modern art as Leonardo da Vinci's A Treatise on Painting for the Renaissance. He and his colleague, Russian painter Wassily Kandinsky, both taught at the Bauhaus school of art, design and architecture in Germany. His works reflect his dry humor and his sometimes childlike perspective, his personal moods and beliefs, and his musicality.

  --Emily Dickinson, poet (1830-1886)

(48:7.22) 20. Only a poet can discern poetry in the commonplace prose of routine existence.

(143:7.3) Worship—contemplation of the spiritual—must alternate with service, contact with material reality. Work should alternate with play; religion should be balanced by humor. Profound philosophy should be relieved by rhythmic poetry. The strain of living—the time tension of personality—should be relaxed by the restfulness of worship. The feelings of insecurity arising from the fear of personality isolation in the universe should be antidoted by the faith contemplation of the Father and by the attempted realization of the Supreme.

(195:7.15) Art proves that man is not mechanistic, but it does not prove that he is spiritually immortal. Art is mortal morontia, the intervening field between man, the material, and man, the spiritual. Poetry is an effort to escape from material realities to spiritual values.

    Emily Elizabeth Dickinson was an American poet. Little-known during her life, she has since been regarded as one of the most important figures in American poetry.
    Dickinson was born in Amherst, Massachusetts into a prominent family with strong ties to its community. After studying at the Amherst Academy for seven years in her youth, she briefly attended the Mount Holyoke Female Seminary before returning to her family's house in Amherst.
    Evidence suggests that Dickinson lived much of her life in isolation. Considered an eccentric by locals, she developed a penchant for white clothing and was known for her reluctance to greet guests or, later in life, to even leave her bedroom. Dickinson never married, and most friendships between her and others depended entirely upon correspondence.
    While Dickinson was a prolific writer, her only publications during her lifetime were 10 of her nearly 1,800 poems, and one letter. The poems published then were usually edited significantly to fit conventional poetic rules. Her poems were unique for her era. They contain short lines, typically lack titles, and often use slant rhyme as well as unconventional capitalization and punctuation. Many of her poems deal with themes of death and immortality, two recurring topics in letters to her friends, and also explore aesthetics, society, nature and spirituality.
    Although Dickinson's acquaintances were most likely aware of her writing, it was not until after her death in 1886—when Lavinia, Dickinson's younger sister, discovered her cache of poems—that her work became public. Her first collection of poetry was published in 1890 by personal acquaintances Thomas Wentworth Higginson and Mabel Loomis Todd, though both heavily edited the content. A 1998 New York Times article revealed that of the many edits made to Dickinson's work, the name "Susan" was often deliberately removed. At least eleven of Dickinson's poems were dedicated to sister-in-law Susan Huntington Gilbert Dickinson, though all the dedications were obliterated, presumably by Todd. A complete, and mostly unaltered, collection of her poetry became available for the first time when scholar Thomas H. Johnson published The Poems of Emily Dickinson in 1955.

  --John Milton, poet (1608-1674)

(111:1.3) Material mind is the arena in which human personalities live, are self-conscious, make decisions, choose God or forsake him, eternalize or destroy themselves.

    John Milton was an English poet and intellectual who served as a civil servant for the Commonwealth of England under its Council of State and later under Oliver Cromwell. He wrote at a time of religious and political instability, and is best known for his epic poem Paradise Lost (1667). Written in blank verse, Paradise Lost is often considered to be one of the greatest works of English literature.
    Writing in English and Latin, he achieved international renown within his lifetime; his celebrated Areopagitica (1644), written in condemnation of pre-publication censorship, is among history's most influential and impassioned defences of freedom of speech and freedom of the press. His desire for freedom extended into his style: he introduced new words (coined from Latin and Ancient Greek) to the English language, and was the first modern writer to employ unrhymed verse outside of the theatre or translations.
    William Hayley's 1796 biography called him the "greatest English author", and he remains generally regarded "as one of the pre-eminent writers in the English language", though critical reception has oscillated in the centuries since his death (often on account of his republicanism). Samuel Johnson praised Paradise Lost as "a poem which...with respect to design may claim the first place, and with respect to performance, the second, among the productions of the human mind", though he (a Tory and recipient of royal patronage) described Milton's politics as those of an "acrimonious and surly republican". Poets such as William Blake, William Wordsworth and Thomas Hardy revered him.

  --Nicolas de Chamfort, writer (1741-1794)

(92:2.6) Religion has at one time or another sanctioned all sorts of contrary and inconsistent behavior, has at some time approved of practically all that is now regarded as immoral or sinful. Conscience, untaught by experience and unaided by reason, never has been, and never can be, a safe and unerring guide to human conduct. Conscience is not a divine voice speaking to the human soul. It is merely the sum total of the moral and ethical content of the mores of any current stage of existence; it simply represents the humanly conceived ideal of reaction in any given set of circumstances.

(100:1.5)  Growth is also predicated on the discovery of selfhood accompanied by self-criticism—conscience, for conscience is really the criticism of oneself by one's own value-habits, personal ideals.

(101:0.3) Religion, the conviction-faith of the personality, can always triumph over the superficially contradictory logic of despair born in the unbelieving material mind. There really is a true and genuine inner voice, that "true light which lights every man who comes into the world." And this spirit leading is distinct from the ethical prompting of human conscience.

(110:5.1) Do not confuse and confound the mission and influence of the Adjuster with what is commonly called conscience; they are not directly related. Conscience is a human and purely psychic reaction. It is not to be despised, but it is hardly the voice of God to the soul, which indeed the Adjuster's would be if such a voice could be heard. Conscience, rightly, admonishes you to do right; but the Adjuster, in addition, endeavors to tell you what truly is right; that is, when and as you are able to perceive the Monitor's leading.

(110:5.5) It is extremely dangerous to postulate as to the Adjuster content of the dream life. The Adjusters do work during sleep, but your ordinary dream experiences are purely physiologic and psychologic phenomena. Likewise, it is hazardous to attempt the differentiation of the Adjusters' concept registry from the more or less continuous and conscious reception of the dictations of mortal conscience. These are problems which will have to be solved through individual discrimination and personal decision. But a human being would do better to err in rejecting an Adjuster's expression through believing it to be a purely human experience than to blunder into exalting a reaction of the mortal mind to the sphere of divine dignity. Remember, the influence of a Thought Adjuster is for the most part, though not wholly, a superconscious experience.

(156:2.7)  If you confess your sins, they are forgiven; therefore must you maintain a conscience void of offense.

    Sébastien-Roch Nicolas, known in his adult life as Nicolas Chamfort and as Sébastien Nicolas de Chamfort was a French writer, best known for his witty epigrams and aphorisms. He was secretary to Louis XVI's sister, and of the Jacobin club.

    Curiosity—the spirit of investigation, the urge of discovery, the drive of exploration—is a part of the inborn and divine endowment of evolutionary space creatures. These natural impulses were not given you merely to be frustrated and repressed. True, these ambitious urges must frequently be restrained during your short life on earth, disappointment must be often experienced, but they are to be fully realized and gloriously gratified during the long ages to come.

(56:10.5-6) The attainment of cosmologic levels of thought includes:
   1. Curiosity. Hunger for harmony and thirst for beauty. Persistent attempts to discover new levels of harmonious cosmic relationships.

(195:5.10) Do not try to satisfy the curiosity or gratify all the latent adventure surging within the soul in one short life in the flesh. Be patient! be not tempted to indulge in a lawless plunge into cheap and sordid adventure. Harness your energies and bridle your passions; be calm while you await the majestic unfolding of an endless career of progressive adventure and thrilling discovery.

    Thomas Hobbes was an English philosopher, considered to be one of the founders of modern political philosophy. Hobbes is best known for his 1651 book Leviathan, in which he expounds an influential formulation of social contract theory. In addition to political philosophy, Hobbes contributed to a diverse array of other fields, including history, jurisprudence, geometry, the physics of gases, theology, and ethics, as well as philosophy in general.

  --Jonathan Swift (1667-1745)

(133:4.7) To the Roman judge he said: "As you judge men, remember that you yourself will also some day come to judgment before the bar of the Rulers of a universe. Judge justly, even mercifully, even as you shall some day thus crave merciful consideration at the hands of the Supreme Arbiter. Judge as you would be judged under similar circumstances, thus being guided by the spirit of the law as well as by its letter. And even as you accord justice dominated by fairness in the light of the need of those who are brought before you, so shall you have the right to expect justice tempered by mercy when you sometime stand before the Judge of all the earth."

    Jonathan Swift was an Anglo-Irish satirist, essayist, political pamphleteer (first for the Whigs, then for the Tories), poet and Anglican cleric who became Dean of St Patrick's Cathedral, Dublin, hence his common sobriquet, "Dean Swift".
    Swift is remembered for works such as A Tale of a Tub (1704), An Argument Against Abolishing Christianity (1712), Gulliver's Travels (1726), and A Modest Proposal (1729). He is regarded by the Encyclopædia Britannica as the foremost prose satirist in the English language, and is less well known for his poetry. He originally published all of his works under pseudonyms – such as Lemuel Gulliver, Isaac Bickerstaff, M. B. Drapier – or anonymously. He was a master of two styles of satire, the Horatian and Juvenalian styles.
    His deadpan, ironic writing style, particularly in A Modest Proposal, has led to such satire being subsequently termed "Swiftian".

  --Louisa May Alcott, writer and reformist (1832-1888)

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

(140:3.11) "Happy are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Happy are you when men shall revile you and persecute you and shall say all manner of evil against you falsely. Rejoice and be exceedingly glad, for great is your reward in heaven.

(140:5.21) So often persecution does follow peace. But young people and brave adults never shun difficulty or danger. "Greater love has no man than to lay down his life for his friends." And a fatherly love can freely do all these things—things which brotherly love can hardly encompass. And progress has always been the final harvest of persecution.

(181:1.6) "Doubt not any of these truths even after you are scattered abroad by persecution and are downcast by many sorrows. When you feel that you are alone in the world, I will know of your isolation even as, when you are scattered every man to his own place, leaving the Son of Man in the hands of his enemies, you will know of mine. But I am never alone; always is the Father with me. Even at such a time I will pray for you. And all of these things have I told you that you might have peace and have it more abundantly. In this world you will have tribulation, but be of good cheer; I have triumphed in the world and shown you the way to eternal joy and everlasting service."

    Louisa May Alcott was an American novelist, short story writer and poet best known as the author of the novel Little Women (1868) and its sequels Little Men (1871) and Jo's Boys (1886). Raised in New England by her transcendentalist parents, Abigail May and Amos Bronson Alcott, she grew up among many of the well-known intellectuals of the day, such as Ralph Waldo Emerson, Nathaniel Hawthorne, Henry David Thoreau, and Henry Wadsworth Longfellow.
    Alcott's family suffered from financial difficulties, and while she worked to help support the family from an early age, she also sought an outlet in writing. She began to receive critical success for her writing in the 1860s. Early in her career, she sometimes used pen names such as A. M. Barnard, under which she wrote lurid short stories and sensation novels for adults that focused on passion and revenge.
    Published in 1868, Little Women is set in the Alcott family home, Orchard House, in Concord, Massachusetts, and is loosely based on Alcott's childhood experiences with her three sisters, Abigail May Alcott Nieriker, Elizabeth Sewall Alcott, and Anna Alcott Pratt. The novel was well-received at the time and is still popular today among both children and adults. It has been adapted many times to the stage, film, and television.
    Alcott was an abolitionist and a feminist and remained unmarried throughout her life. All her life she was active in such reform movements as temperance and women's suffrage. She died from a stroke, two days after her father, in Boston on March 6, 1888.

  --Andrew Carnegie, industrialist (1835-1919)

(132:5.1) A certain rich man, a Roman citizen and a Stoic, became greatly interested in Jesus' teaching, having been introduced by Angamon. After many intimate conferences this wealthy citizen asked Jesus what he would do with wealth if he had it, and Jesus answered him: "I would bestow material wealth for the enhancement of material life, even as I would minister knowledge, wisdom, and spiritual service for the enrichment of the intellectual life, the ennoblement of the social life, and the advancement of the spiritual life. I would administer material wealth as a wise and effective trustee of the resources of one generation for the benefit and ennoblement of the next and succeeding generations."

    Andrew Carnegie was a Scottish-American industrialist and philanthropist. Carnegie led the expansion of the American steel industry in the late 19th century and became one of the richest Americans in history. He became a leading philanthropist in the United States and in the British Empire. During the last 18 years of his life, he gave away ~$350 million (roughly $5.2 billion in 2019) to many charities, foundations, and universities – almost 90 percent of his fortune. His 1889 article proclaiming "The Gospel of Wealth" called on the rich to use their wealth to improve society and stimulated a wave of philanthropy.
    Carnegie was born in Dunfermline, Scotland, and emigrated to the United States with his parents in 1848 at age 12. Carnegie started work as a telegrapher, and by the 1860s had investments in railroads, railroad sleeping cars, bridges, and oil derricks. He accumulated further wealth as a bond salesman, raising money for American enterprise in Europe. He built Pittsburgh's Carnegie Steel Company, which he sold to J. P. Morgan in 1901 for $303,450,000. It became the U.S. Steel Corporation. After selling Carnegie Steel, he surpassed John D. Rockefeller as the richest American for the next several years.
    Carnegie devoted the remainder of his life to large-scale philanthropy, with special emphasis on local libraries, world peace, education, and scientific research. With the fortune he made from business, he built Carnegie Hall in New York, NY, and the Peace Palace and founded the Carnegie Corporation of New York, Carnegie Endowment for International Peace, Carnegie Institution for Science, Carnegie Trust for the Universities of Scotland, Carnegie Hero Fund, Carnegie Mellon University, and the Carnegie Museums of Pittsburgh, among others.

  --Chinua Achebe, writer and professor (1930-2013)

(53:8.4) The Son of Man was confident of success, and he knew that his triumph on your world would forever settle the status of his agelong enemies, not only in Satania but also in the other two systems where sin had entered. There was survival for mortals and security for angels when your Master, in reply to the Lucifer proposals, calmly and with divine assurance replied, "Get you behind me, Satan." That was, in principle, the real end of the Lucifer rebellion.

(158:7.3-4) In answer to Andrew, Jesus said: "My brethren, it is because you have confessed that I am the Son of God that I am constrained to begin to unfold to you the truth about the end of the bestowal of the Son of Man on earth. You insist on clinging to the belief that I am the Messiah, and you will not abandon the idea that the Messiah must sit upon a throne in Jerusalem; wherefore do I persist in telling you that the Son of Man must presently go to Jerusalem, suffer many things, be rejected by the scribes, the elders, and the chief priests, and after all this be killed and raised from the dead. And I speak not a parable to you; I speak the truth to you that you may be prepared for these events when they suddenly come upon us." And while he was yet speaking, Simon Peter, rushing impetuously toward him, laid his hand upon the Master's shoulder and said: "Master, be it far from us to contend with you, but I declare that these things shall never happen to you."
    Peter spoke thus because he loved Jesus; but the Master's human nature recognized in these words of well-meant affection the subtle suggestion of temptation that he change his policy of pursuing to the end his earth bestowal in accordance with the will of his Paradise Father. And it was because he detected the danger of permitting the suggestions of even his affectionate and loyal friends to dissuade him, that he turned upon Peter and the other apostles, saying: "Get you behind me. You savor of the spirit of the adversary, the tempter. When you talk in this manner, you are not on my side but rather on the side of our enemy. In this way do you make your love for me a stumbling block to my doing the Father's will. Mind not the ways of men but rather the will of God."

    Chinua Achebe was a Nigerian novelist, poet, and critic. His first novel Things Fall Apart (1958), often considered his masterpiece, is the most widely read book in modern African literature.
    Raised by his parents in the Igbo town of Ogidi in southeastern Nigeria, Achebe excelled at Government College Umuahia and won a scholarship to study medicine, but changed his studies to English literature at University College (now the University of Ibadan). He became fascinated with world religions and traditional African cultures, and began writing stories as a university student. After graduation, he worked for the Nigerian Broadcasting Service (NBS) and soon moved to the metropolis of Lagos. He gained worldwide attention for his novel Things Fall Apart in the late 1950s; his later novels include No Longer at Ease (1960), Arrow of God (1964), A Man of the People (1966), and Anthills of the Savannah (1987). Achebe wrote his novels in English and defended the use of English, a "language of colonisers," in African literature. In 1975, his lecture "An Image of Africa: Racism in Conrad's Heart of Darkness" featured a criticism of Joseph Conrad as "a thoroughgoing racist;" it was later published in The Massachusetts Review amid controversy.
    When the region of Biafra broke away from Nigeria in 1967, Achebe became a supporter of Biafran independence and acted as ambassador for the people of the new nation. The civil war that took place over the territory, commonly known as the Nigerian Civil War, ravaged the populace, and as starvation and violence took its toll, he appealed to the people of Europe and the Americas for aid. When the Nigerian government retook the region in 1970, he involved himself in political parties but soon became disillusioned by his frustration over the corruption and elitism he witnessed. He lived in the United States for several years in the 1970s, and returned to the U.S. in 1990, after a car crash left him partially disabled.
    A titled Igbo chief himself, Achebe focuses his novels on the traditions of Igbo society, the effect of Christian influences, and the clash of Western and traditional African values during and after the colonial era. His style relies heavily on the Igbo oral tradition, and combines straightforward narration with representations of folk stories, proverbs, and oratory. He also published a large number of short stories, children's books, and essay collections.
    Upon Achebe's return to the United States in 1990, he began an nineteen-year tenure at Bard College as the Charles P. Stevenson Professor of Languages and Literature. From 2009 until his death, he served as David and Marianna Fisher University Professor and Professor of Africana Studies at Brown University.