The following reading list contains many books that served as foundational references for creating both Dissolving Illusions and the Dissolving Illusions Companion and Reference. These books, organized chronologically, offer an extensive starting point for gaining deeper insights into the intricate tapestry of disease history, the progress and stagnation of medical practices, and the complex discourse surrounding inoculation and vaccination. Exploring these texts will undoubtedly invite a more nuanced perspective that challenges prevailing narratives.

Delving into this meticulously selected reading list, you will embark on a challenging journey through the annals of time. This comprehensive collection will serve as an indispensable resource for those seeking to broaden their perspectives and engage in constructive dialogues that transcend conventional viewpoints.

1. John Pechy, MD, The Whole Works of that Excellent Practical Physician Dr. Thomas Sydenham, MD, 1696
2. Isaac Massey, Apothecary to Christ’s Hospital, A Short and Plain Account of Inoculation, 1722
3. Francis Howgrave, Apothecary, Reasons Against the Inoculation of the Small-Pox, 1724
4. Isaac Massey, Remarks on Dr. Jurin’s Last Yearly Account of the Success of Inoculation, 1727
5. William Langton MD, An address to the public on the present method of inoculation: proving that the matter inoculated is not the small-pox. To which is added an inquiry into the nature of the confluent pox, and its cure, 1767
6. Benjamin Rush MD, Professor of Chemistry University of Pennsylvania, Medical Inquiries and Observations, Second Edition, 1789
7. Robert Walker MD, An Inquiry into the Small-Pox, Medical and Political, 1790
8. William Rowley, MD, Cow-pox inoculation NO SECURITY against Small-pox infection, 1805
9. W. R. Rogers, Surgeon, An examination of the Part of the Evidence Relative to Cow-Pox, 1805
10. John Brich, Esq, Surgeon to his Royal Highness the Prince of Wales, &c. A letter Occasioned by the Many Failures of Cow-Pox, 1805
11. Charles Maclean, MD, On the State of Vaccination in 1810
12. Gilbert Blane, FRS, Elements of Medical Logick, 1821
13. Xavier Bichat, Professor of Anatomy and Physiology, Paris, France, General Anatomy, Applied to Physiology and Medicine, vol. 1, 1822
14. Samuel Thomson, Botanist, A Narrative of the life and medical discoveries of Samuel Thomson, 1825
15. John Gideon Millingen MD, Curiosities of Medical Experience, vol. 2, 1837
16. Thomas Brown of Musselburgh, Surgeon, An Investigation of the present Un-satisfactory and Defective State of Vaccination, 1842
17. R. G. Latham, MD, The Works of Thomas Sydenham, MD, vol. I, 1848
18. Wooster Beach MD, The American Practice Condensed: Or, The Family Physician, 1850
19. Samuel Dickson, MD, Glasgow, The “Destructive Art of Healing;” or, Facts for families, Second Edition, 1855
20. C. C. Schieferdecker, MD, Dr. C. G. G. Nittinger’s Evils of Vaccination, 1856
21. Russell Thacher Trall, MD, Water-cure for the Million, 1860
22. Florence Nightingale, Notes on Nursing—What it Is, and what it is Not, 1860
23. Samuel Dickson, MD, The Principles of the Chrono-Thermal System of Medicine, 1861
24. Oliver Wendell Holmes, Currents and Counter-currents in Medical Science With Other Addresses and Essays, 1861
25. John Mason Good, MD, The Study of medicine: Empyesis Variola Smallpox, vol 1, 1864
26. Charles Julius Hempel MD, A New and comprehensive system of materia medica and therapeutics, 1865
27. Dr. Eliphalet Kimball, Thoughts on Natural Principles, 1867
28. William Job Collins, MD, Have You Been Vaccinated, and what Protection is it Against the Small Pox? 1869
29. Dr. Schieferdecker, MD, Horrors of Vaccination, 1870
30. R. T. Trall MD, The True Healing Art or Hygienic vs. Drug Medication, 1872
31. Edmund Procter, Important facts on vaccination urgently demanding public attention, 1873
32. Dr. John Pickering, Anti-vaccination—The Statistics of the Medical Officers to the Leeds Small-Pox Hospital Exposed and Refuted, 1876
33. Henry Strickland Constable, Our Medicine Men: A Few Hints, 1876
34. Thomas R. Hazard, Civil and Religious Persecution in the State of New York, 1876
35. C. Spinzig MD, Variola, its Causes, Nature and Prophylaxis and the Dangers of Vaccination, 1878
36. Charles T. Pearce MD, Vital Statistics. Small-Pox & Vaccination in the United Kingdom of Great Britain and Ireland, 1882
37. William White, The Story of a Great Delusion, 1885
38. George William Winterburn, PhD, MD, The Value of Vaccination: A Non-partisan Review of Its History and Results, 1886
39. Charles Creighton, The Natural History of Cow-pox and Vaccinal Syphilis, 1887
40. Charles Creighton, Jenner and Vaccination. A Strange Chapter of Medical History, 1889
41. Edgar March Crookshank, History and Pathology of Vaccination Volume I: A Critical Inquiry, 1889
42. Emmet Densmore MD, How nature cures, comprising a new system of hygiene, 1892
43. Vaccination Tracts. Letters and Opinions of Medical Men, 1892
44. Terrible Results of Vaccination: TESTIMONIES concerning Vaccination and its Enforcement: by Scientists, Statisticians, Philosophers, Publicists, and Vaccine Physicians, 1892
45. William Tebb, The Recrudescence of Leprosy and its Causation, 1893
46. Charles Creighton, MA, MD, A History of Epidemics in Britain, vol. II, 1894
47. Duncan Turner, Member of the Royal College of Physicians, London, Is Consumption Contagious? 1894
48. C. Wardell Amerige, MD, Vaccination a Curse, 1895
49. William Scott Tebb, MD, A Century of Vaccination and What It Teaches, 1898
50. Alfred Russell Wallace, LL. D, The Wonderful Century: Its Successes and Its Failures, 1899
51. Matthew Joseph Rodermund, MD, Fads in the Practice of Medicine, and the Cause and Prevention of Disease, 1901
52. John W. Hodge, MD, The Vaccination Superstition: Prophylaxis to be Realized Through the Attainment of Health, not by the Propagation of Disease, 1902
53. Dr. R. Swinburne Clymer, MD, PhD, Vaccination Brought Home to You, 1904
54. J.T. Biggs, Leicester: Sanitation Versus Vaccination, 1912
55. J. M. Peebles, MD, MA, PhD, Vaccination a Curse and a Menace to Personal Liberty, Tenth Edition, 1913
56. Tenison Deane, MD, The Crime of Vaccination or Bacteria, X. Y. Z., 1913
57. Robert Emmette McNamara, B. Sc., F. T. S., Professor of Physiology, Chemistry, Histology, Universal Chiropractic College, Chiropractic, Other Drugless Healing Methods With Criticism of the Practice of Medicine, 1913
58. C. Killick Millard, The Vaccination Question in the Light of Modern Experience: An Appeal for Reconsideration, 1914
59. Elbert Hubbard, The Philosophy of Elbert Hubbard, 1916
60. Charles M. Higgins, Horrors of Vaccination Exposed and Illustrated, 1920
61. Henry Lindlahr, MD, Philosophy of Natural Therapeutics, 1921
62. Simon Louis Katzoff, PhD, MD, Timely Truths on Human Health, 1921
63. Joe Shelby Riley, MD, MS, PhD, Conquering Units: Or The Mastery of Disease, 1921
64. Emmons Rutledge Booth, History of Osteopathy, and Twentieth-Century Medical Practice, 1924
65. Eleanor McBean, The Poisoned Needle: Suppressed Facts About Vaccination, 1957

Updates on our Adventures

NEWS UPDATE JUNE 18,2024

On May 25th Ronald Fournier came with a little white workhorse that has been a blessing to clear away some of the damage from the hurricane from two years ago that is still being cleaned away. Monica wants to give it a name rather than calling it the little white truck. Any suggestions. 

The workshop in the background just received a new metal roof and we are getting ready to board in the extension. This gives us a workshop 35 feet by 30 feet with two floors for the construction phase 1. 

Ronald also brought with him an electric chain saw that can be used for trimming the fruit trees and ornamental flowering trees. 

When Monica and I visited Ron and Yolande recently we brought home a portable septic tank Ronald purchased to use with the camper he brought to the property last fall. The Camper can sleep and house several woolfers as well as students or teachers as they begin arriving at Nova Eden David Campus.

VICTORIA PROODAY, OCCUPATIONAL THERAPIST

During the psychologically unsettled times of the twentieth century, amid the economic upheavals, the moral crosscurrents, and the sociologic rip tides of the cyclonic transitions of a scientific era, thousands upon thousands of men and women have become humanly dislocated; they are anxious, restless, fearful, uncertain, and unsettled; as never before in the world’s history they need the consolation and stabilization of sound religion. In the face of unprecedented scientific achievement and mechanical development there is spiritual stagnation and philosophic chaos.

Our children have been affected the most during these unsettling times of transition. This Group is devoted to finding the right path forward in raising our children.

Our World is now quivering on the very brink of one of its most amazing and enthralling epochs of social readjustment, moral quickening, and spiritual enlightenment.

However this current problem developing in the lives of our children must be immediately solved!

• 1 in 5 children has mental health problems
•  43% increase in ADHD
• 37% increase in teen depression
• 200% increase in suicide rate in kids 10-14 years old

Train and send Gospel Teachers into the world's Nations

Train and send Gospel Teachers on successive three month outreach missions offset with three month rest periods for further training and instruction at DavidCampus.

This is and will remain our Primary Mission until this Promise of our Creator reaches full fruition.

^143:1.4 Truth is a liberating revelation, but love is the supreme relationship. And no matter what blunders your fellow men make in their world management of today, in an age to come the gospel which I declare to you will rule this very world. The ultimate goal of human progress is the reverent recognition of the fatherhood of God and the loving materialization of the brotherhood of man.

All activities of Gospel Teachers and Religious leaders will be focalized by an implicit faith and whole souled belief this truth postulate.

  ^149:2.1 Jesus understood the minds of men. He knew what was in the heart of man, and had his teachings been left as he presented them, the only commentary being the inspired interpretation afforded by his earth life, all nations and all religions of the world would speedily have embraced the gospel of the kingdom. The well-meant efforts of Jesus' early followers to restate his teachings so as to make them the more acceptable to certain nations, races, and religions, only resulted in making such teachings the less acceptable to all other nations, races, and religions.

.

ESTABLISH A MELCHIZEDEK UNIVERSITY 

A school of higher learning to compensate for the difficulties caused by the Lucifer Rebellion and the Adamic default. To understand the mission and work of our Vicegerent Planetary Prince of Peace read here.

Whenever and wherever special help is needed, there you will find one or more of the Melchizedek Sons.

This training of mind and education of spirit is carried on from the worlds of human origin up through the system mansion worlds and the other spheres of progress associated with Jerusem, on the seventy socializing realms attached to Edentia, and on the four hundred and ninety spheres of spirit progress encircling Salvington. On the universe headquarters itself are numerous Melchizedek schools, the colleges of the Universe Sons, the seraphic universities, and the schools of the Teacher Sons and the Union of Days. Every possible provision is made to qualify the various personalities of the universe for advancing service and improving function. The entire universe is one vast school. 

PREPARE THE WORLD FOR THE 6TH EPOCHAL REVELATION

At any hour the Leader of the Seraphic Hosts expects the arrival of Machiventa, Adam &  Eve or even some of their children. We will prepare and be ready to receive them.  

CREATE A COMMUNITY THAT CAN SUPPORT THE AGENTS AND REPRESENTATIVES OF CHRIST MICHAEL SERVING THIS DAY AND GENERATION.

Jesus spoke often about the successors of his original Apostles. We will prepare a community of servers that provide for the training as well as provide a resting place for these full time agents and representatives of our Sovereign Creator Son as well as today's Messengers, Evangelist and Spiritual Leaders. Training will model the preparations Jesus provided to the original 12 apostles. 

What a transcendent service if, through this revelation, the Son of Man should be recovered from the tomb of traditional theology and be presented as the living Jesus to the church that bears his name, and to all other religions! 

Teach Political Leaders at Melchizedek University's School of Political Statesmanship

"The earth is the Lord's and the fullness thereof." "He removes kings and sets up kings." "The Most Highs rule in the kingdoms of men."

 ^134:5.3 Religious teachers must always remember that the spiritual sovereignty of God overrides all intervening and intermediate spiritual loyalties. Someday civil rulers will learn that the Most Highs rule in the kingdoms of men.

 DavidCampus I AM Eden International University courses will be developed using the instructions and truth postulates found in the 5th Epochal Revelation Papers concerning the Government of All Mankind and the essential steps or stages of establishing a true type of  representative government.  Establish a School of Political Statesmanship as a model for every Nation of the world by taking full advantage of the Papers written by the Order of Melchizedek on human governments. 

157:2.2  When the feelings of service for your fellow men arise within your soul, do not stifle them; when the emotions of love for your neighbor well up within your heart, give expression to such urges of affection in intelligent ministry to the real needs of your fellows." 

PLACE YOUR LETTERS OF APPRECIATION IN THE COMMENT SECTION. 

CLICK Visual Editor IN THE RIGHT UPPER CORNER OF COMMENT BOX FOR FULL ckEDITOR

How We Got The Urantia Papers

Just about all that is known or could be told about the origin of the Urantia Papers is to be found, here and there, in The Urantia Book. A list of such references is to be found on the back of the dust jacket of the Book.

Let us take a brief look at these citations.

• Page 1, par. 2. This passage refers to the difficulty of presenting expanded spiritual concepts when restricted to circumscribed human language, such as English.
• ^0:0.2 It is exceedingly difficult to present enlarged concepts and advanced truth, in our endeavor to expand cosmic consciousness and enhance spiritual perception, when we are restricted to the use of a circumscribed language of the realm. But our mandate admonishes us to make every effort to convey our meanings by using the word symbols of the English tongue. We have been instructed to introduce new terms only when the concept to be portrayed finds no terminology in English which can be employed to convey such a new concept partially or even with more or less distortion of meaning.
• Page 1, par. 4. An Orvonton Commission participated in the revelation and prepared this Foreword.

• ^0:0.4 But in order to formulate this Foreword of definitions and limitations of terminology, it is necessary to anticipate the usage of these terms in the subsequent presentations. This Foreword is not, therefore, a finished statement within itself; it is only a definitive guide designed to assist those who shall read the accompanying papers dealing with Deity and the universe of universes which have been formulated by an Orvonton commission sent to Urantia for this purpose.

• Page 17, par. 1. In presenting this revelation of augmented spiritual values and universe meanings, more than one thousand human concepts were drawn from the minds of human beings of the present and the past.

•   ^0:12.10 In formulating the succeeding presentations having to do with the portrayal of the character of the Universal Father and the nature of his Paradise associates, together with an attempted description of the perfect central universe and the encircling seven superuniverses, we are to be guided by the mandate of the superuniverse rulers which directs that we shall, in all our efforts to reveal truth and co-ordinate essential knowledge, give preference to the highest existing human concepts pertaining to the subjects to be presented. We may resort to pure revelation only when the concept of presentation has had no adequate previous expression by the human mind.

• Page 16, par. 8 & Page 1343, par. 1. In all revelation of truth, preference is given to the highest existing human concepts of ideality and reality. Only in the absence of the human concept is superhuman knowledge revealed.

•   ^0:12.10 In formulating the succeeding presentations having to do with the portrayal of the character of the Universal Father and the nature of his Paradise associates, together with an attempted description of the perfect central universe and the encircling seven superuniverses, we are to be guided by the mandate of the superuniverse rulers which directs that we shall, in all our efforts to reveal truth and co-ordinate essential knowledge, give preference to the highest existing human concepts pertaining to the subjects to be presented. We may resort to pure revelation only when the concept of presentation has had no adequate previous expression by the human mind.

• Page 1109, par. 4. Revelators are seldom at liberty to anticipate scientific discoveries. Truth is timeless, but the teachings respecting the physical sciences and certain phases of cosmology will become partially obsolescent as a result of the new discoveries of advancing scientific investigations. The cosmology of the Urantia Revelation is not inspired. Human wisdom must evolve.

• ^101:4.2 Mankind should understand that we who participate in the revelation of truth are very rigorously limited by the instructions of our superiors. We are not at liberty to anticipate the scientific discoveries of a thousand years. Revelators must act in accordance with the instructions which form a part of the revelation mandate. We see no way of overcoming this difficulty, either now or at any future time. We full well know that, while the historic facts and religious truths of this series of revelatory presentations will stand on the records of the ages to come, within a few short years many of our statements regarding the physical sciences will stand in need of revision in consequence of additional scientific developments and new discoveries. These new developments we even now foresee, but we are forbidden to include such humanly undiscovered facts in the revelatory records. Let it be made clear that revelations are not necessarily inspired. The cosmology of these revelations is not inspired. It is limited by our permission for the co-ordination and sorting of present-day knowledge. While divine or spiritual insight is a gift, human wisdom must evolve.

• Page 215, par. 2-9. Human pedagogy proceeds from the simple to the complex. The Urantia Revelation begins with the more complex and goes on to the consideration of the more simple. Instead of beginning with man reaching up for God, the Urantia Papers begin with God—reaching down and finding man.

•   ^19:1.5 For example: The human mind would ordinarily crave to approach the cosmic philosophy portrayed in these revelations by proceeding from the simple and the finite to the complex and the infinite, from human origins to divine destinies. But that path does not lead to spiritual wisdom. Such a procedure is the easiest path to a certain form of genetic knowledge, but at best it can only reveal man's origin; it reveals little or nothing about his divine destiny.

    ^19:1.6 Even in the study of man's biologic evolution on Urantia, there are grave objections to the exclusive historic approach to his present-day status and his current problems. The true perspective of any reality problem -- human or divine, terrestrial or cosmic -- can be had only by the full and unprejudiced study and correlation of three phases of universe reality: origin, history, and destiny. The proper understanding of these three experiential realities affords the basis for a wise estimate of the current status.

  ^19:1.7 When the human mind undertakes to follow the philosophic technique of starting from the lower to approach the higher, whether in biology or theology, it is always in danger of committing four errors of reasoning:

  ^19:1.8 1. It may utterly fail to perceive the final and completed evolutionary goal of either personal attainment or cosmic destiny.

  ^19:1.9 2. It may commit the supreme philosophical blunder by oversimplifying cosmic evolutionary (experiential) reality, thus leading to the distortion of facts, to the perversion of truth, and to the misconception of destinies.

  ^19:1.10 3. The study of causation is the perusal of history. But the knowledge of how a being becomes does not necessarily provide an intelligent understanding of the present status and true character of such a being.

  ^19:1.11 4. History alone fails adequately to reveal future development -- destiny. Finite origins are helpful, but only divine causes reveal final effects. Eternal ends are not shown in time beginnings. The present can be truly interpreted only in the light of the correlated past and future.

  ^19:1.12 Therefore, because of these and for still other reasons, do we employ the technique of approaching man and his planetary problems by embarkation on the time-space journey from the infinite, eternal, and divine Paradise Source and Center of all personality reality and all cosmic existence.

• Page 865, par. 6, 7. The narrative of the midwayers function in initiating and carrying forward to completion the Urantia Revelation.

•   ^77:8.11 The 1,111 loyal secondary midwayers are engaged in important missions on earth. As compared with their primary associates, they are decidedly material. They exist just outside the range of mortal vision and possess sufficient latitude of adaptation to make, at will, physical contact with what humans call "material things." These unique creatures have certain definite powers over the things of time and space, not excepting the beasts of the realm.

    ^77:8.12 Many of the more literal phenomena ascribed to angels have been performed by the secondary midway creatures. When the early teachers of the gospel of Jesus were thrown into prison by the ignorant religious leaders of that day, an actual "angel of the Lord" "by night opened the prison doors and brought them forth." But in the case of Peter's deliverance after the killing of James by Herod's order, it was a secondary midwayer who performed the work ascribed to an angel.

    ^77:8.13 Their chief work today is that of unperceived personal-liaison associates of those men and women who constitute the planetary reserve corps of destiny. It was the work of this secondary group, ably seconded by certain of the primary corps, that brought about the co-ordination of personalities and circumstances on Urantia which finally induced the planetary celestial supervisors to initiate those petitions that resulted in the granting of the mandates making possible the series of revelations of which this presentation is a part. But it should be made clear that the midway creatures are not involved in the sordid performances taking place under the general designation of "spiritualism." The midwayers at present on Urantia, all of whom are of honorable standing, are not connected with the phenomena of so-called "mediumship"; and they do not, ordinarily, permit humans to witness their sometimes necessary physical activities or other contacts with the material world, as they are perceived by human senses.

• Page 865, par. 2, & Page 1208, par. 7. Midway creatures are always employed in the phenomenon of communication with material beings through the technique of "Contact Personalities." The "subject" through whom the Urantia Papers were bestowed had a highly experienced Thought Adjuster. The "subject's" relative indifference and unconcern regarding the work of his indwelling Adjuster was in every way favorable to the execution and completion of this revelatory project.

• ^77:8.8 3. Contact personalities. In the contacts made with the mortal beings of the material worlds, such as with the subject through whom these communications were transmitted, the midway creatures are always employed. They are an essential factor in such liaisons of the spiritual and the material levels.

•   ^110:5.7 The Adjuster of the human being through whom this communication is being made enjoys such a wide scope of activity chiefly because of this human's almost complete indifference to any outward manifestations of the Adjuster's inner presence; it is indeed fortunate that he remains consciously quite unconcerned about the entire procedure. He holds one of the highly experienced Adjusters of his day and generation, and yet his passive reaction to, and inactive concern toward, the phenomena associated with the presence in his mind of this versatile Adjuster is pronounced by the guardian of destiny to be a rare and fortuitous reaction. And all this constitutes a favorable co-ordination of influences, favorable both to the Adjuster in the higher sphere of action and to the human partner from the standpoints of health, efficiency, and tranquillity.

• Page 1256, par. 1. The contact personality was a member of the Urantia Reserve Corps of Destiny. This was just one of several conditions favoring the impartation of the Urantia Revelation.

•   ^114:6.20 But aside from these many means of positive action, the master seraphim insure planetary progress against vital jeopardy through the mobilization, training, and maintenance of the reserve corps of destiny. The chief function of these reservists is to insure against breakdown of evolutionary progress; they are the provisions which the celestial forces have made against surprise; they are the guarantees against disaster.

  7. THE RESERVE CORPS OF DESTINY ^114:7.1 The reserve corps of destiny consists of living men and women who have been admitted to the special service of the superhuman administration of world affairs. This corps is made up of the men and women of each generation who are chosen by the spirit directors of the realm to assist in the conduct of the ministry of mercy and wisdom to the children of time on the evolutionary worlds. It is the general practice in the conduct of the affairs of the ascension plans to begin this liaison utilization of mortal will creatures immediately they are competent and trustworthy to assume such responsibilities. Accordingly, as soon as men and women appear on the stage of temporal action with sufficient mental capacity, adequate moral status, and requisite spirituality, they are quickly assigned to the appropriate celestial group of planetary personalities as human liaisons, mortal assistants.

• Page 1008, par. 3. The Urantia Revelation is unique in that it is presented by multiple authors. The Urantia Revelation, like its predecessors, is not inspired.
• ^92:4.9 5. The Urantia Papers. The papers, of which this is one, constitute the most recent presentation of truth to the mortals of Urantia. These papers differ from all previous revelations, for they are not the work of a single universe personality but a composite presentation by many beings. But no revelation short of the attainment of the Universal Father can ever be complete. All other celestial ministrations are no more than partial, transient, and practically adapted to local conditions in time and space. While such admissions as this may possibly detract from the immediate force and authority of all revelations, the time has arrived on Urantia when it is advisable to make such frank statements, even at the risk of weakening the future influence and authority of this, the most recent of the revelations of truth to the mortal races of Urantia.
• Page 32, par. 2. A Divine Counselor "portrays the reality and nature of the Father with unchallengeable authority."

•   ^{1:7.9 Presented by a Divine Counselor, a member of a group of celestial personalities assigned by the Ancients of Days on Uversa, the headquarters of the seventh superuniverse, to supervise those portions of this forthcoming revelation which have to do with affairs beyond the borders of the local universe of Nebadon. I am commissioned to sponsor those papers portraying the nature and attributes of God because I represent the highest source of information available for such a purpose on any inhabited world. I have served as a Divine Counselor in all seven of the superuniverses and have long resided at the Paradise center of all things. Many times have I enjoyed the supreme pleasure of a sojourn in the immediate personal presence of the Universal Father. I portray the reality and truth of the Father's nature and attributes with unchallengeable authority; I know whereof I speak.}

• Page 17, par. 2. The Revelators depend upon the indwelling Adjusters and the Spirit of Truth to help us in the appropriation of the truth in the Urantia Revelation.

•   ^0:12.12 We are fully cognizant of the difficulties of our assignment; we recognize the impossibility of fully translating the language of the concepts of divinity and eternity into the symbols of the language of the finite concepts of the mortal mind. But we know that there dwells within the human mind a fragment of God, and that there sojourns with the human soul the Spirit of Truth; and we further know that these spirit forces conspire to enable material man to grasp the reality of spiritual values and to comprehend the philosophy of universe meanings. But even more certainly we know that these spirits of the Divine Presence are able to assist man in the spiritual appropriation of all truth contributory to the enhancement of the ever-progressing reality of personal religious experience -- God-consciousness.

•  

• Page 1007, par. 1. Revelation keeps in touch with evolution. Revelation is adapted to the age of its bestowal. New revelation maintains contact with preceding revelations.

•   ^92:4.1 Revelation is evolutionary but always progressive. Down through the ages of a world's history, the revelations of religion are ever-expanding and successively more enlightening. It is the mission of revelation to sort and censor the successive religions of evolution. But if revelation is to exalt and upstep the religions of evolution, then must such divine visitations portray teachings which are not too far removed from the thought and reactions of the age in which they are presented. Thus must and does revelation always keep in touch with evolution. Always must the religion of revelation be limited by man's capacity of receptivity.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

  ^{100:7.19Presented by a Melchizedek of Nebadon.}

*

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

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

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

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

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

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

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

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

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

6. MARKS OF RELIGIOUS LIVING

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

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

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

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

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

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

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

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

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

6. MARKS OF RELIGIOUS LIVING

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

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

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

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

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

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

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

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

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