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Author talk:William Butler Yeats

So what's the copyright status on Yeats's post-1922 poems? Are they public domain? 98.111.149.234 05:32, 25 October 2012 (UTC)
 * They're public domain in Ireland, but not in US as there are recorded renewals of copyright. This means that we can't host them. However, Wikilivres can as it's based in Canada. Beeswaxcandle (talk) 06:11, 25 October 2012 (UTC)

Sorry for any inconvenience involved, but does anybody know if Where There is Nothing... is public domain, so I can try importing it from Project Gutenberg?

Also, I am correct in thinking that from The Cat and the Moon onwards, his plays certainly cannot be hosted on Wikisource, can they? Thanks in advance! Orlando the Cat (talk) 05:47, 6 October 2019 (UTC)

title: Author talk:William Butler Yeats


text: Popular Science Monthly/Volume 52/January 1898/Principles of Taxation: Double Taxation XXIII

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text: Category:Taxation

title: Category:Taxation


text: Popular Science Monthly/Volume 52/January 1898/Aborigines of the West Indies


text: Popular Science Monthly/Volume 52/January 1898/The Foreign Element in American Civilization


text: Popular Science Monthly/Volume 52/January 1898/The Caingua of Paraguay


text: Popular Science Monthly/Volume 52/January 1898/Correspondence


text: Popular Science Monthly/Volume 52/January 1898/Scientific Literature


text: Popular Science Monthly/Volume 52/January 1898/General Notices


text: Popular Science Monthly/Volume 52/January 1898/Publications Received


text: Popular Science Monthly/Volume 52/January 1898/Fragments of Science


text: Popular Science Monthly/Volume 52/January 1898/Minor Paragraphs


text: Popular Science Monthly/Volume 52/January 1898/Notes


text: Popular Science Monthly/Volume 52/February 1898/The Evolution of the Mind


text: Popular Science Monthly/Volume 52/February 1898/School Gardens


text: Popular Science Monthly/Volume 52/February 1898/The United States Forest Reserves


text: The Dictionary of Australasian Biography/Harpur, Charles


text: The Dictionary of Australasian Biography/Harris, Rev. Richard Deodatus Poulett


text: Popular Science Monthly/Volume 52/February 1898/The Racial Geography of Europe: Modern Social Problems XIII


text: The Dictionary of Australasian Biography/Hart, Hon. Frederic Hamilton


text: The Dictionary of Australasian Biography/Hart, Hon. John


text: The Dictionary of Australasian Biography/Hartley, John Anderson


text: Popular Science Monthly/Volume 52/February 1898/Scientific Progress in the Closing Century


text: Popular Science Monthly/Volume 52/February 1898/Evolutionary Ethics


text: The Dictionary of Australasian Biography/Harvest, Major-General Edward Douglas


text: The Dictionary of Australasian Biography/Haselden, Charles John Allen


text: The Dictionary of Australasian Biography/Hastings, Rev. Frederick


text: Popular Science Monthly/Volume 52/February 1898/Principles of Taxation: What Is Property? XXIV


text: The Dictionary of Australasian Biography/Haultain, Hon. Colonel Theodore Minet


text: The Dictionary of Australasian Biography/Hawker, Hon. George Charles


text: The Dictionary of Australasian Biography/Hay, Hon. Alexander


text: Popular Science Monthly/Volume 52/February 1898/Feet and Hands II


text: Popular Science Monthly/Volume 52/February 1898/Education in the Animal Kingdom


text: Popular Science Monthly/Volume 52/February 1898/The Primary Social Settlement


text: Popular Science Monthly/Volume 52/February 1898/Sketch of Charles D. Walcott


text: Popular Science Monthly/Volume 52/February 1898/Editor's Table


text: Popular Science Monthly/Volume 52/February 1898/Scientific Literature


text: Popular Science Monthly/Volume 52/February 1898/General Notices


text: Popular Science Monthly/Volume 52/February 1898/Publications Received


text: Popular Science Monthly/Volume 52/February 1898/Fragments of Science


text: Popular Science Monthly/Volume 52/February 1898/Minor Paragraphs


text: Popular Science Monthly/Volume 52/February 1898/Notes


text: Popular Science Monthly/Volume 52/March 1898/Aspects of Nature in the African Sahara: A Summer Journey I


text: Popular Science Monthly/Volume 52/March 1898/The Racial Geography of Europe: Urban Problems XIV


text: Popular Science Monthly/Volume 52/March 1898/The Great Sierra Nevada Fault Scarp


text: Popular Science Monthly/Volume 52/March 1898/Physical Training in the Colleges


text: Popular Science Monthly/Volume 52/March 1898/The Academy of Natural Science of St. Louis


text: Popular Science Monthly/Volume 52/March 1898/Principles of Taxation: Taxation of Choses in Action XXV


text: Popular Science Monthly/Volume 52/March 1898/An Apostate Democracy


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1536.] Norfolk's army; Robert Aske remaining on the bank of the Don, 'the whole host standing with him in perfect array.' The conference lasted till the October day had closed in darkness. What destinies did not hang upon its issue? The insurgents it is likely might have forced the passage of the river; and although the river of time was running with too full a current for them or any man to have stayed its course, yet they might have stained its waters with streams of English blood; the sunrise of the Reformation might have been veiled in storms; and victory, when it came at last, have shone over gory battle-fields and mangled ruins.

Such was not the destiny appointed for England. The insurgents were deceived by their strength. They believed themselves irresistible, and like many others who Lave played at revolutions, dreamt that they could afford to be moderate.

It was agreed that Sir Robert Bowes and Sir Ralph Ellerkar should carry the articles to the King; that the Duke of Norfolk should escort them in person, and intercede for their favourable hearing. Meanwhile, and till the King's reply was known, there should be an armistice. The musters on both sides should be disbanded—neither party should 'innovate' upon the status in quo.

The loyalists and the rebels alike expected to gain by delay. Letters from all parts of the kingdom were


text: Popular Science Monthly/Volume 52/March 1898/Fabric-Marked Pottery


text: Popular Science Monthly/Volume 52/March 1898/In a World Half as Large


text: Popular Science Monthly/Volume 52/March 1898/The First Thermometers


text: Popular Science Monthly/Volume 52/March 1898/Sketch of Sir Joseph Lister


text: Popular Science Monthly/Volume 52/March 1898/Correspondence


text: Popular Science Monthly/Volume 52/March 1898/Editor's Table


text: Popular Science Monthly/Volume 52/March 1898/Scientific Literature


text: Popular Science Monthly/Volume 52/March 1898/General Notices


text: Popular Science Monthly/Volume 52/March 1898/Publications Received


text: Popular Science Monthly/Volume 52/March 1898/Fragments of Science


text: Popular Science Monthly/Volume 52/March 1898/Minor Paragraphs


text: Popular Science Monthly/Volume 52/March 1898/Notes


text: Popular Science Monthly/Volume 52/April 1898/An Industrial Object Lesson


text: Popular Science Monthly/Volume 52/April 1898/The Electric Transmission of Water Power


text: Popular Science Monthly/Volume 52/April 1898/Criminal Anthropology in Italy


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572 daily pouring in to Aske, full of gratitude, admiration, and promises of help. He had leisure to organize the vast force of which the command had been thrust upon him, to communicate with the Emperor or with the Regent's Court at Brussels, The following letter was written by some unknown person to the Regent of the Low Countries. The original is in the Archives at Brussels.to Her Majesty the Queen Regent.London, October, 1536., I am instructed to inform your Majesty that on Monday, the 2nd of this present October, in the northern counties in the diocese of Lincoln, the King's officers and commissioners were proceeding with the demolition of four abbeys, when certain peasants, by God's will, commenced a riot under the conduct of a brave shoemaker named William King. The chief commissioner, Doctor Lee, who was especially obnoxious to the people, as the summoner who cited the late Queen, your aunt, now in glory, before the Archbishop of Canterbury, contrived to escape; but his cook was taken, and, as a beginning, the people hanged him. A gentleman belonging to the Lord Privy Seal, otherwise called Master Cromwell, tried to stop them; and he too was immediately laid hands on, wrapped in the hide of a newly-killed calf, and worried and devoured by dogs; the mob swearing they would do as much for his master. The people went next to the house of the Bishop of Lincoln, whom they could not find; but they caught his chancellor, and to spite the Bishop, who is said to have been the first person to advise the King to divorce your aunt, they killed him.

The next day, being Tuesday, there were more than ten thousand of them in arms; and they proceeded to take the gentlemen of the neighbourhood, and swear them to be true to their cause. The cobler assumed a cloak of crimson velvet, with the words embroidered in large letters upon it, Some of the gentlemen who had been sworn escaped and gave notice to the King, and on Wednesday, at nine in the morning, an order came out that all the gentlemen in London should place themselves under the and to establish a correspondence with the southern counties.


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1536.] The Duke of Norfolk escaped an immediate danger; agreeing in heart with the general objects of the command of Richard Cromwell. The Lord Mayor undertook to provide horses, and went in person from stable to stable, borrowing on all sides from natives and foreigners alike. To appease the complaints which began to be heard, it was given out that the horses were required for the Count of Nassau, who, they pretended, had come over with a train of men as ambassador, and had nothing to mount them on. On Saturday the number of insurgents had risen to fifty thousand, and there were said to be as many as ten thousand priests among them, who never ceased to stir them on to their work, and to tell them what great things they would achieve. The same day Lord Clinton's retinue joined them; Lord Clinton himself (it was he who married the Duke of Richmond's mother) had to fly with a single servant; and many other gentlemen were forced to fly also, who intended to have done service for the King.When these news reached London, the King called a council; and immediately after the meeting, the Dukes of Norfolk and Suffolk, and the other lords, dispersed in different directions, as it was said, to prevent the insurrection from spreading. The admiral and Sir Francis Brian went down to Ampthill, and collected about ten thousand men out of Northamptonshire and the counties adjoining. On Sunday the King was said to be going to Ampthill also, and the royal standard was expected to be displayed. Sunday afternoon I saw thirty-four of the falconets which the King has been making during the last year leave the Tower of London. There was no shot or powder, however, that I could see, and they were badly provided with artillerymen. The next day, when they were drawn out of the City, the horses were found so bad, that, for want of better, thirteen of the guns went but a mile, and then returned to the Tower; while the remainder were taken but a small distance.

Men are hired, as many as can be obtained, in Kent and elsewhere; but the chances are that when in face of the enemy they will turn their coats, and join the rebels in their good quarrel. Those who have risen say they will live like their forefathers; they will maintain the abbeys and the churches, and pay no more imposts and subsidies. They demand the repayment of the sums which they have been forced to contribute already, especially the great loan exacted from them in the Cardinal's time; and, finally, they will have surrendered into their hands the wool-comber (by whom they mean Cromwell), the tavern-keeper (which is their name for the Archbishop of Canterbury),


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574 rising, he trusted that the petition, supported by the formidable report which he would carry up with him, might bring the King to consent to a partial reaction; if not to be reconciled to the Pope, at least to sacrifice Cromwell and the heretical bishops.

The weight of the crisis now rested on Henry himself. Cromwell was powerless and divers other bishops and lords of the council.It was reported in London on Monday that the Earl of Northumberland's brother had joined the Commons with thirty thousand men. He wanted lately to be declared the Earl's heir; the King made difficulties, and he now means to be revenged. It was also said that a number of other lords and great men had been forced to join, by a threat that they should have their houses pillaged; this has been done already with the houses of those who, after taking the oath, have deserted to the King. A priest and a shoemaker were stated to have been hanged the same morning for merely saying it was a pity to collect an army to put down such poor people. The King declared that they cared more for a set of rascals than for him.Thursday morning a knight went down to the coast to fetch off the workmen employed by the King. The town of Sandwich also has provided sixty poorly furnished men-at-arms. The frontiers are now unprotected, and a landing can bo easily effected. Even the French tailors in London are pressed to serve. They give them harquebusses and two groats a-day, making four ducats the month, for their pay, with a groat to drink for every five leagues they march. The Flemish shoemakers are made to go on the same terms. To the English they give but sixpence a-day, with the same drink money as they allow the French.

Madame, it appears to the person who has been sent to me by your Majesty, that it is good fishing in troubled waters; and that now, in these disturbances, there is an opportunity such as there has not been these hundred years, to take vengeance upon the schismatic for the wrongs which he has done with his French alliances to his Majesty the Emperor, for the injuries of your late aunt, his lawful wife, and for the iniquitous treatment of his patient daughter the Princess. A portion of the army now in readiness in Zealand would suffice to restore the Princess to her place and rank. Two thousand harquebuss men (it is of those that the need is greatest) should be landed at the mouth of the river which runs from York.

Nicholas Melton was the name of the man who was called Captain Cobler.


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1536.] where his own person was the subject of contention. He had no friends—or none whose connection with him did not increase his danger—while by his enemies he was hated as an incarnation of Satan. He left his cause in the King's hands, to be supported or allowed to fall.

But the Tudor princes were invariably most calm when those around them were panic-stricken. From the moment that the real danger was known, the King's own hand was on the helm—his own voice was heard dictating his orders. Lincolnshire had again become menacing, and Suffolk had written despairing letters; the King told him 'not to be frightened at his shadow.' The reactionary members of the council had suggested a call of Parliament, and a proclamation that if any of the King's subjects could prove the late measures of the Government to be against the laws of God or the interests of the commonwealth, these measures should be undone. They had begged, further, that his Highness would invite all persons who had complaints against Cromwell and the bishops to come forward with their proofs, and would give a promise that if the charges could be substantiated, they should be proceeded against and punished. At such a crisis the King refused either to call a Parliament to embarrass his hands, or to invite his subjects to argue against his policy. 'He dared to testify that there never were in any of his


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576 days so many wholesome, commodious, and beneficial Acts made for the commonwealth: for those who were named subverters of God's laws he did take and repute them to be just and true executors of God's laws.' If any one could duly prove to the contrary, they should be duly punished. ' But in case,' he said, 'it be but a false and untrue report (as we verily think it is), then it were as meet, and standeth as well with justice, that they should have the self-same punishment which wrongfully hath objected this to them that they should have had if they deserved it.'

On the 29th of October he was on the point of setting off from London; circulars had gone out to the mayors of the towns informing them of his purpose, and directing them to keep watch and ward night and day, when Norfolk reached the Court with the two messengers.

Henry received them graciously. Instead of sending them back with an immediate answer, he detained them for a fortnight, and in that interval gained them wholly over to himself. With their advice and assistance he sent private letters among the insurgent leaders. To Lord Latimer and the other nobles he represented the dishonour which they had brought upon themselves by serving under Aske; he implored both them and the many other honourable men who had been led away to return to their allegiance, 'so as we may not,' he said, 'be enforced to extend our


text: Popular Science Monthly/Volume 52/April 1898/The Question of Wheat: Introduction I


text: Popular Science Monthly/Volume 52/April 1898/A Spring Visit to Nassau


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1536.] princely power against you, but with honour, and without further inconvenience, may perform that clemency on which we have determined.'

By infinite exertion he secured the services, from various parts of England, of fifty thousand reliable men who would join him on immediate notice; while into the insurgent counties he despatched heralds, with instructions to go to the large towns, to observe the disposition of the people, and, if it could be done with safety, to request the assistance of the mayors and bailiffs, 'gently and with good words in his Grace's name.' If the herald 'used himself discreetly,' they would probably make little difficulty; in which case he should repair in his coat of arms, attended by the officers of the corporation, to the market cross, and explain to the people the untruth of the stories by which they had been stirred to rebellion. The poorest subject, the King said, had at all times access to his presence to declare his suits to him; if any among them had felt themselves aggrieved, why had they not first come to him as petitioners, and heard the truth from his own lips. 'What folly was it then to adventure their bodies and souls, their lands, lives and goods, wives and children, upon a base false lie, set forth by false seditious persons, intending and desiring only a general spoil and a certain destruction of honest people, honest wives, and innocent children. What ruth and pity was it that Christian men, which were not only by God's law bound to obey their prince,


text: Popular Science Monthly/Volume 52/April 1898/Migration


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578 but also to provide nutriment and sustentation for their wives and children, should forget altogether, and put them in danger of fire and sword for the accomplishment of a certain mad and furious attempt.' They could not recall the past. Let them amend their faults by submission for the future. The King only desired their good. He had a force in reserve with which he could and would crush them if they drove him to it; he hoped that he might be able only to show them mercy and pardon. As to the suppression of the abbeys, the people should learn to compare their actual condition with the objects for which they were founded. Let them consider the three vows of religion—poverty, chastity, and obedience—and ask themselves how far these vows had been observed.


text: Popular Science Monthly/Volume 52/April 1898/Principles of Taxation: The Case of Kirtland vs Hotchkiss XXVI


text: Popular Science Monthly/Volume 52/April 1898/Evolution and Teleology


text: Popular Science Monthly/Volume 52/April 1898/Discovery of New Chemical Elements


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1536.] Thus instructed the heralds attempted to discharge their mission, and partially succeeded; but so hot a fever was not to be cooled on a sudden; and connected with the delay of the messengers, and with information of the measures which the King was procuring, their presence created, perhaps, more irritation and suspicion than their words accomplished good. The siege of Skipton continued; separate local insurrections were continually blazing; the monks everywhere were replaced in the abbeys; and Aske, who, though moderate, was a man of clear, keen decision, determined, since the King was slow in sending up his concessions, to anticipate them by calling a Parliament and Convocation of the northern notables, to sit at York. 'The King's


text: Popular Science Monthly/Volume 52/April 1898/The Significance of Language


text: Popular Science Monthly/Volume 52/April 1898/Sketch of Carl Semper


text: Popular Science Monthly/Volume 52/April 1898/Editor's Table


text: Popular Science Monthly/Volume 52/April 1898/Scientific Literature


text: Popular Science Monthly/Volume 52/April 1898/General Notices


text: Popular Science Monthly/Volume 52/April 1898/Publications Received


text: Popular Science Monthly/Volume 52/April 1898/Fragments of Science


text: Popular Science Monthly/Volume 52/April 1898/Minor Paragraphs


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580 treasure,' which had fallen into his hands, gave him command of money; the religious houses contributed their plate; circulars were addressed to every parish and township, directing them to have their contingents ready at any moment to march; and, to insure a rapid transmission of orders, regular posts were established from Hull to Templehurst, from Templehurst to York, from York to Durham, from Durham to Newcastle. The roads were patrolled night and day; all unknown persons in town or village were examined and 'ripped.' The harbour at Hull was guarded with cannon,, and the town held by a strong garrison under Sir Robert Constable, lest armed ships from Portsmouth might attempt to seize it. Constable himself, with whose name we have already become familiar, was now, after Robert Aske and Lord Darcy, the third great leader of the movement. The weather had changed, an early winter had set in, and the rivers either fell or froze; the low marsh country again became passable, and rumours were abroad that Darcy intended to surprise Doncaster, and advance towards Nottingham; and that Aske and Constable would cross the Humber, and, passing through Lincolnshire, would cut off Suffolk, and join him at the same place.


text: Popular Science Monthly/Volume 52/April 1898/Notes


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S INDIA gave rise to many of the religions and philosophies of eastern Asia, so the Levant was the homeland of the faiths of the Occidental world. The Salem missionaries spread out all over southwestern Asia, through Palestine, Mesopotamia, Egypt, Iran, and Arabia, everywhere proclaiming the good news of the gospel of Machiventa Melchizedek. In some of these lands their teachings bore fruit; in others they met with varying success. Sometimes their failures were due to lack of wisdom, sometimes to circumstances beyond their control.

By 2000 the religions of Mesopotamia had just about lost the teachings of the Sethites and were largely under the influence of the primitive beliefs of two groups of invaders, the Bedouin Semites who had filtered in from the western desert and the barbarian horsemen who had come down from the north.

But the custom of the early Adamite peoples in honoring the seventh day of the week never completely disappeared in Mesopotamia. Only, during the Melchizedek era, the seventh day was regarded as the worst of bad luck. It was taboo-ridden; it was unlawful to go on a journey, cook food, or make a fire on the evil seventh day. The Jews carried back to Palestine many of the Mesopotamian taboos which they had found resting on the Babylonian observance of the seventh day, the Shabattum.

Although the Salem teachers did much to refine and uplift the religions of Mesopotamia, they did not succeed in bringing the various peoples to the permanent recognition of one God. Such teaching gained the ascendency for more than one hundred and fifty years and then gradually gave way to the older belief in a multiplicity of deities.

The Salem teachers greatly reduced the number of the gods of Mesopotamia, at one time bringing the chief deities down to seven: Bel, Shamash, Nabu, Anu, Ea, Marduk, and Sin. At the height of the new teaching they exalted three of these gods to supremacy over all others, the Babylonian triad: Bel, Ea, and Anu, the gods of earth, sea, and sky. Still other triads grew up in different localities, all reminiscent of the trinity teachings of the Andites and the Sumerians and based on the belief of the Salemites in Melchizedek's insignia of the three circles.

Never did the Salem teachers fully overcome the popularity of Ishtar, the mother of gods and the spirit of sex fertility. They did much to refine the worship of this goddess, but the Babylonians and their neighbors had never completely outgrown their disguised forms of sex worship. It had become a universal practice throughout Mesopotamia for all women to submit, at least once in early life, to


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N CONCEIVING of Deity, man first includes all gods, then subordinates all foreign gods to his tribal deity, and finally excludes all but the one God of final and supreme value. The Jews synthesized all gods into their more sublime concept of the Lord God of Israel. The Hindus likewise combined their multifarious deities into the "one spirituality of the gods" portrayed in the Rig-Veda, while the Mesopotamians reduced their gods to the more centralized concept of Bel-Marduk. These ideas of monotheism matured all over the world not long after the appearance of Machiventa Melchizedek at Salem in Palestine. But the Melchizedek concept of Deity was unlike that of the evolutionary philosophy of inclusion, subordination, and exclusion; it was based exclusively on creative power and very soon influenced the highest deity concepts of Mesopotamia, India, and Egypt.

The Salem religion was revered as a tradition by the Kenites and several other Canaanite tribes. And this was one of the purposes of Melchizedek's incarnation: That a religion of one God should be so fostered as to prepare the way for the earth bestowal of a Son of that one God. Michael could hardly come to Urantia until there existed a people believing in the Universal Father among whom he could appear.

The Salem religion persisted among the Kenites in Palestine as their creed, and this religion as it was later adopted by the Hebrews was influenced, first, by Egyptian moral teachings; later, by Babylonian theologic thought; and lastly, by Iranian conceptions of good and evil. Factually the Hebrew religion is predicated upon the covenant between Abraham and Machiventa Melchizedek, evolutionally it is the outgrowth of many unique situational circumstances, but culturally it has borrowed freely from the religion, morality, and philosophy of the entire Levant. It is through the Hebrew religion that much of the morality and religious thought of Egypt, Mesopotamia, and Iran was transmitted to the Occidental peoples.

The early Semites regarded everything as being indwelt by a spirit. There were spirits of the animal and vegetable worlds; annual spirits, the lord of progeny; spirits of fire, water, and air; a veritable pantheon of spirits to be feared and worshiped. And the teaching of Melchizedek regarding a Universal Creator never fully destroyed the belief in these subordinate spirits or nature gods.

The progress of the Hebrews from polytheism through henotheism to monotheism was not an unbroken and continuous conceptual development. They


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HE spiritual leaders of the Hebrews did what no others before them had ever succeeded in doing—they deanthropomorphized their God concept without converting it into an abstraction of Deity comprehensible only to philosophers. Even common people were able to regard the matured concept of Yahweh as a Father, if not of the individual, at least of the race.

The concept of the personality of God, while clearly taught at Salem in the days of Melchizedek, was vague and hazy at the time of the flight from Egypt and only gradually evolved in the Hebraic mind from generation to generation in response to the teaching of the spiritual leaders. The perception of Yahweh's personality was much more continuous in its progressive evolution than was that of many other of the Deity attributes. From Moses to Malachi there occurred an almost unbroken ideational growth of the personality of God in the Hebrew mind, and this concept was eventually heightened and glorified by the teachings of Jesus about the Father in heaven.

Hostile pressure of the surrounding peoples in Palestine soon taught the Hebrew sheiks they could not hope to survive unless they confederated their tribal organizations into a centralized government. And this centralization of administrative authority afforded a better opportunity for Samuel to function as a teacher and reformer.

Samuel sprang from a long line of the Salem teachers who had persisted in maintaining the truths of Melchizedek as a part of their worship forms. This teacher was a virile and resolute man. Only his great devotion, coupled with his extraordinary determination, enabled him to withstand the almost universal opposition which he encountered when he started out to turn all Israel back to the worship of the supreme Yahweh of Mosaic times. And even then he was only partially successful; he won back to the service of the higher concept of Yahweh only the more intelligent half of the Hebrews; the other half continued in the worship of the tribal gods of the country and in the baser conception of Yahweh.

Samuel was a rough-and-ready type of man, a practical reformer who could go out in one day with his associates and overthrow a score of Baal sites. The progress he made was by sheer force of compulsion; he did little preaching, less teaching, but he did act. One day he was mocking the priest of Baal; the next, chopping in pieces a captive king. He devotedly believed in the one God, and he had a clear concept of that one God as creator of heaven and earth: "The pillars of the earth are the Lord's, and he has set the world upon them."


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HE Melchizedek teachings entered Europe along many routes, but chiefly they came by way of Egypt and were embodied in Occidental philosophy after being thoroughly Hellenized and later Christianized. The ideals of the Western world were basically Socratic, and its later religious philosophy became that of Jesus as it was modified and compromised through contact with evolving Occidental philosophy and religion, all of which culminated in the Christian church.

For a long time in Europe the Salem missionaries carried on their activities, becoming gradually absorbed into many of the cults and ritual groups which periodically arose. Among those who maintained the Salem teachings in the purest form must be mentioned the Cynics. These preachers of faith and trust in God were still functioning in Roman Europe in the first century after Christ, being later incorporated into the newly forming Christian religion.

Much of the Salem doctrine was spread in Europe by the Jewish mercenary soldiers who fought in so many of the Occidental military struggles. In ancient times the Jews were famed as much for military valor as for theologic peculiarities.

The basic doctrines of Greek philosophy, Jewish theology, and Christian ethics were fundamentally repercussions of the earlier Melchizedek teachings.

The Salem missionaries might have built up a great religious structure among the Greeks had it not been for their strict interpretation of their oath of ordination, a pledge imposed by Machiventa which forbade the organization of exclusive congregations for worship, and which exacted the promise of each teacher never to function as a priest, never to receive fees for religious service, only food, clothing, and shelter. When the Melchizedek teachers penetrated to pre-Hellenic Greece, they found a people who still fostered the traditions of Adamson and the days of the Andites, but these teachings had become greatly adulterated with the notions and beliefs of the hordes of inferior slaves that had been brought to the Greek shores in increasing numbers. This adulteration produced a reversion to a crude animism with bloody rites, the lower classes even making ceremonial out of the execution of condemned criminals.

The early influence of the Salem teachers was nearly destroyed by the so-called Aryan invasion from southern Europe and the East. These Hellenic invaders brought along with them anthropomorphic God concepts similar to those which their Aryan fellows had carried to India. This importation inaugu-


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ELIGION achieves its highest social ministry when it has least connection with the secular institutions of society. In past ages, since social reforms were largely confined to the moral realms, religion did not have to adjust its attitude to extensive changes in economic and political systems. The chief problem of religion was the endeavor to replace evil with good within the existing social order of political and economic culture. Religion has thus indirectly tended to perpetuate the established order of society, to foster the maintenance of the existent type of civilization.

But religion should not be directly concerned either with the creation of new social orders or with the preservation of old ones. True religion does oppose violence as a technique of social evolution, but it does not oppose the intelligent efforts of society to adapt its usages and adjust its institutions to new economic conditions and cultural requirements.

Religion did approve the occasional social reforms of past centuries, but in the twentieth century it is of necessity called upon to face adjustment to extensive and continuing social reconstruction. Conditions of living alter so rapidly that institutional modifications must be greatly accelerated, and religion must accordingly quicken its adaptation to this new and ever-changing social order.

Mechanical inventions and the dissemination of knowledge are modifying civilization; certain economic adjustments and social changes are imperative if cultural disaster is to be avoided. This new and oncoming social order will not settle down complacently for a millennium. The human race must become reconciled to a procession of changes, adjustments, and readjustments. Mankind is on the march toward a new and unrevealed planetary destiny.

Religion must become a forceful influence for moral stability and spiritual progression functioning dynamically in the midst of these ever-changing conditions and never-ending economic adjustments.

Urantia society can never hope to settle down as in past ages. The social ship has steamed out of the sheltered bays of established tradition and has begun its cruise upon the high seas of evolutionary destiny; and the soul of man, as never before in the world's history, needs carefully to scrutinize its charts of morality and painstakingly to observe the compass of religious guidance. The paramount mission of religion as a social influence is to stabilize the ideals of mankind during these dangerous times of transition from one phase of civilization to another, from one level of culture to another.


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HE experience of dynamic religious living transforms the mediocre individual into a personality of idealistic power. Religion ministers to the progress of all through fostering the progress of each individual, and the progress of each is augmented through the achievement of all.

Spiritual growth is mutually stimulated by intimate association with other religionists. Love supplies the soil for religious growth—an objective lure in the place of subjective gratification—yet it yields the supreme subjective satisfaction. And religion ennobles the commonplace drudgery of daily living.

While religion produces growth of meanings and enhancement of values, evil always results when purely personal evaluations are elevated to the levels of absolutes. A child evaluates experience in accordance with the content of pleasure; maturity is proportional to the substitution of higher meanings for personal pleasure, even loyalties to the highest concepts of diversified life situations and cosmic relations.

Some persons are too busy to grow and are therefore in grave danger of spiritual fixation. Provision must be made for growth of meanings at differing ages, in successive cultures, and in the passing stages of advancing civilization. The chief inhibitors of growth are prejudice and ignorance.

Give every developing child a chance to grow his own religious experience; do not force a ready-made adult experience upon him. Remember, year-by-year progress through an established educational regime does not necessarily mean intellectual progress, much less spiritual growth. Enlargement of vocabulary does not signifly development of character. Growth is not truly indicated by mere products but rather by progress. Real educational growth is indicated by enhancement of ideals, increased appreciation of values, new meanings of values, and augmented loyalty to supreme values.

Children are permanently impressed only by the loyalties of their adult associates; precept or even example is not lastingly influential. Loyal persons are growing persons, and growth is an impressive and inspiring reality. Live loyally today—grow—and tomorrow will attend to itself. The quickest way for a tadpole to become a frog is to live loyally each moment as a tadpole.

The soil essential for religious growth presupposes a progressive life of self-realization, the co-ordination of natural propensities, the exercise of curiosity and the enjoyment of reasonable adventure, the experiencing of feelings of satisfaction, the functioning of the fear stimulus of attention and awareness, the wonder-lure, and a normal consciousness of smallness, humility. Growth is also


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User:Xaxafrad/Urantia Book Index

Front pages: i_ ii_ iii iv v vi

Titles of the Papers: vii viii ix x xi xii

Contents of the Book: xiii xiv xv xvi xvii xviii xix xx xxi xxii xxiii xxiv xxv xxvi xxvii xxviii xxix xxx xxxi xxxii xxxiii xxxiv xxxv xxxvi xxxvii xxxviii xxxix xl xli xlii xliii xliv xlv xlvi xlvii xlviii xlix l_ li_ lii liii liv lv lvi lvii lviii lix lx lxi lxii lxiii lxiv lxv lxvi

Pages with Part headings: Part 1 2 3 4

Pages with Paper headings: Foreword Paper 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196

Last pages of: Foreword Part 1 2 3 4

Last pages of: Paper 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196

title: User:Xaxafrad/Urantia Book Index


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ELIGION, as a human experience, ranges from the primitive fear slavery of the evolving savage up to the sublime and magnificent faith liberty of those civilized mortals who are superbly conscious of sonship with the eternal God.

Religion is the ancestor of the advanced ethics and morals of progressive social evolution. But religion, as such, is not merely a moral movement, albeit the outward and social manifestations of religion are mightily influenced by the ethical and moral momentum of human society. Always is religion the inspiration of man's evolving nature, but it is not the secret of that evolution.

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. The feeling of religious assurance is more than an emotional feeling. The assurance of religion transcends the reason of the mind, even the logic of philosophy. Religion is faith, trust, and assurance.

True religion is not a system of philosophic belief which can be reasoned out and substantiated by natural proofs, neither is it a fantastic and mystic experience of indescribable feelings of ecstasy which can be enjoyed only by the romantic devotees of mysticism. Religion is not the product of reason, but viewed from within, it is altogether reasonable. Religion is not derived from the logic of human philosophy, but as a mortal experience it is altogether logical. Religion is the experiencing of divinity in the consciousness of a moral being of evolutionary origin; it represents true experience with eternal realities in time, the realization of spiritual satisfactions while yet in the flesh.

The Thought Adjuster has no special mechanism through which to gain self-expression; there is no mystic religious faculty for the reception or expression of religious emotions. These experiences are made available through the naturally ordained mechanism of mortal mind. And therein lies one explanation of the Adjuster's difficulty in engaging in direct communication with the material mind of its constant indwelling.

The divine spirit makes contact with mortal man, not by feelings or emotions, but in the realm of the highest and most spiritualized thinking. It is your


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O THE unbelieving materialist, man is simply an evolutionary accident. His hopes of survival are strung on a figment of mortal imagination; his fears, loves, longings, and beliefs are but the reaction of the incidental juxtaposition of certain lifeless atoms of matter. No display of energy nor expression of trust can carry him beyond the grave. The devotional labors and inspirational genius of the best of men are doomed to be extinguished by death, the long and lonely night of eternal oblivion and soul extinction. Nameless despair is man's only reward for living and toiling under the temporal sun of mortal existence. Each day of life slowly and surely tightens the grasp of a pitiless doom which a hostile and relentless universe of matter has decreed shall be the crowning insult to everything in human desire which is beautiful, noble, lofty, and good.

But such is not man's end and eternal destiny; such a vision is but the cry of despair uttered by some wandering soul who has become lost in spiritual darkness, and who bravely struggles on in the face of the mechanistic sophistries of a material philosophy, blinded by the confusion and distortion of a complex learning. And all this doom of darkness and all this destiny of despair are forever dispelled by one brave stretch of faith on the part of the most humble and unlearned of God's children on earth.

This saving faith has its birth in the human heart when the moral consciousness of man realizes that human values may be translated in mortal experience from the material to the spiritual, from the human to the divine, from time to eternity.

The work of the Thought Adjuster constitutes the explanation of the translation of man's primitive and evolutionary sense of duty into that higher and more certain faith in the eternal realities of revelation. There must be perfection hunger in man's heart to insure capacity for comprehending the faith paths to supreme attainment. If any man chooses to do the divine will, he shall know the way of truth. It is literally true, "Human things must be known in order to be loved, but divine things must be loved in order to be known." But honest doubts and sincere questionings are not sin; such attitudes merely spell delay in the progressive journey toward perfection attainment. Childlike trust secures man's entrance into the kingdom of heavenly ascent, but progress is wholly dependent on the vigorous exercise of the robust and confident faith of the full-grown man.


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LL of man's truly religious reactions are sponsored by the early ministry of the adjutant of worship and are censored by the adjutant of wisdom. Man's first supermind endowment is that of personality encircuitment in the Holy Spirit of the Universe Creative Spirit; and long before either the bestowals of the divine Sons or the universal bestowal of the Adjusters, this influence functions to enlarge man's viewpoint of ethics, religion, and spirituality. Subsequent to the bestowals of the Paradise Sons the liberated Spirit of Truth makes mighty contributions to the enlargement of the human capacity to perceive religious truths. As evolution advances on an inhabited world, the Thought Adjusters increasingly participate in the development of the higher types of human religious insight. The Thought Adjuster is the cosmic window through which the finite creature may faith-glimpse the certainties and divinities of limitless Deity, the Universal Father.

The religious tendencies of the human races are innate; they are universally manifested and have an apparently natural origin; primitive religions are always evolutionary in their genesis. As natural religious experience continues to progress, periodic revelations of truth punctuate the otherwise slow-moving course of planetary evolution.

On Urantia, today, there are four kinds of religion:

1. Natural or evolutionary religion.

2. Supernatural or revelatory religion.

3. Practical or current religion, varying degrees of the admixture of natural and supernatural religions.

4. Philosophic religions, man-made or philosophically thought-out theologic doctrines and reason-created religions.

The unity of religious experience among a social or racial group derives from the identical nature of the God fragment indwelling the individual. It is this divine in man that gives origin to his unselfish interest in the welfare of other men. But since personality is unique—no two mortals being alike—it inevitably follows that no two human beings can similarly interpret the leadings and urges of the spirit of divinity which lives within their minds. A group of mortals can experience spiritual unity, but they can never attain philosophic uniformity. And this diversity of the interpretation of religious thought and experience is shown by the fact that twentieth-century theologians and philosophers have formulated upward of five hundred different definitions of religion. In reality, every human being defines religion in the terms of his own experiential interpreta-


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HE Trinity concept of revealed religion must not be confused with the triad beliefs of evolutionary religions. The ideas of triads arose from many suggestive relationships but chiefly because of the three joints of the fingers, because three legs were the fewest which could stabilize a stool, because three support points could keep up a tent; furthermore, primitive man, for a long time, could not count beyond three.

Aside from certain natural couplets, such as past and present, day and night, hot and cold, and male and female, man generally tends to think in triads: yesterday, today, and tomorrow; sunrise, noon, and sunset; father, mother, and child. Three cheers are given the victor. The dead are buried on the third day, and the ghost is placated by three ablutions of water.

As a consequence of these natural associations in human experience, the triad made its appearance in religion, and this long before the Paradise Trinity of Deities, or even any of their representatives, had been revealed to mankind. Later on, the Persians, Hindus, Greeks, Egyptians, Babylonians, Romans, and Scandinavians all had triad gods, but these were still not true trinities. Triad deities all had a natural origin and have appeared at one time or another among most of the intelligent peoples of Urantia. Sometimes the concept of an evolutionary triad has become mixed with that of a revealed Trinity; in these instances it is often impossible to distinguish one from the other.

The first Urantian revelation leading to the comprehension of the Paradise Trinity was made by the staff of Prince Caligastia about one-half million years ago. This earliest Trinity concept was lost to the world in the unsettled times following the planetary rebellion.

The second presentation of the Trinity was made by Adam and Eve in the first and second gardens. These teachings had not been wholly obliterated even in the times of Machiventa Melchizedek about thirty-five thousand years later, for the Trinity concept of the Sethites persisted in both Mesopotamia and Egypt but more especially in India, where it was long perpetuated in Agni, the Vedic three-headed fire god.

The third presentation of the Trinity was made by Machiventa Melchizedek, and this doctrine was symbolized by the three concentric circles which the sage of Salem wore on his breast plate. But Machiventa found it very difficult to teach the Palestinian Bedouins about the Universal Father, the Eternal Son, and the Infinite Spirit. Most of his disciples thought that the Trinity consisted of the three Most Highs of Norlatiadek; a few conceived of the Trinity as the


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O EVEN high orders of universe intelligences infinity is only partially comprehensible, and the finality of reality is only relatively understandable. The human mind, as it seeks to penetrate the eternity-mystery of the origin and destiny of all that is called real, may helpfully approach the problem by conceiving eternity-infinity as an almost limitless ellipse which is produced by one absolute cause, and which functions throughout this universal circle of endless diversification, ever seeking some absolute and infinite potential of destiny.

When the mortal intellect attempts to grasp the concept of reality totality, such a finite mind is face to face with infinity-reality; reality totality is infinity and therefore can never be fully comprehended by any mind that is subinfinite in concept capacity.

The human mind can hardly form an adequate concept of eternity existences, and without such comprehension it is impossible to portray even our concepts of reality totality. Nevertheless, we may attempt such a presentation, although we are fully aware that our concepts must be subjected to profound distortion in the process of translation-modification to the comprehension level of mortal mind.

Absolute primal causation in infinity the philosophers of the universes attribute to the Universal Father functioning as the infinite, the eternal, and the absolute I AM.

There are many elements of danger attendant upon the presentation to the mortal intellect of this idea of an infinite I AM since this concept is so remote from human experiential understanding as to involve serious distortion of meanings and misconception of values. Nevertheless, the philosophic concept of the I AM does afford finite beings some basis for an attempted approach to the partial comprehension of absolute origins and infinite destinies. But in all our attempts to elucidate the genesis and fruition of reality, let it be made clear that this concept of the I AM is, in all personality meanings and values, synonymous with the First Person of Deity, the Universal Father of all personalities. But this postulate of the I AM is not so clearly identifiable in undeified realms of universal reality.

The I AM is the Infinite; the I AM is also infinity. From the sequential, time viewpoint, all reality has its origin in the infinite I AM, whose solitary existence in past infinite eternity must be a finite creature's premier philosophic


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T IS not enough that the ascending mortal should know something of the relations of Deity to the genesis and manifestations of cosmic reality; he should also comprehend something of the relationships existing between himself and the numerous levels of existential and experiential realities, of potential and actual realities. Man's terrestrial orientation, his cosmic insight, and his spiritual directionization are all enhanced by a better comprehension of universe realities and their techniques of interassociation, integration, and unification.

The present grand universe and the emerging master universe are made up of many forms and phases of reality which, in turn, are existent on several levels of functional activity. These manifold existents and latents have been previously suggested in these papers, and they are now grouped for conceptual convenience in the following categories:

1. Incomplete finites. This is the present status of the ascending creatures of the grand universe, the present status of Urantia mortals. This level embraces creature existence from the planetary human up to, but not including, destiny attainers. It pertains to universes from early physical beginnings up to, but not including, settlement in light and life. This level constitutes the present periphery of creative activity in time and space. It appears to be moving outward from Paradise, for the closing of the present universe age, which will witness the grand universe attainment of light and life, will also and surely witness the appearance of some new order of developmental growth in the first outer space level.

2. Maximum finites. This is the present status of all experiential creatures who have attained destiny—destiny as revealed within the scope of the present universe age. Even universes can attain to the maximum of status, both spiritually and physically. But the term "maximum" is itself a relative term—maximum in relation to what? And that which is maximum, seemingly final, in the present universe age may be no more than a real beginning in terms of the ages to come. Some phases of Havona appear to be on the maximum order.

3. Transcendentals. This superfinite level (antecedently) follows finite progression. It implies the prefinite genesis of finite beginnings and the postfinite significance of all apparent finite endings or destinies. Much of Paradise-Havona appears to be on the transcendental order.

4. Ultimates. This level encompasses that which is of master universe significance and impinges on the destiny level of the completed master universe. Paradise-Havona (especially the circuit of the Father's worlds) is in many respects of ultimate significance.


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LTHOUGH the Universal Father is personally resident on Paradise, at the very center of the universes, he is also actually present on the worlds of space in the minds of his countless children of time, for he indwells them as the Mystery Monitors. The eternal Father is at one and the same time farthest removed from, and most intimately associated with, his planetary mortal sons.

The Adjusters are the actuality of the Father's love incarnate in the souls of men; they are the veritable promise of man's eternal career imprisoned within the mortal mind; they are the essence of man's perfected finaliter personality, which he can foretaste in time as he progressively masters the divine technique of achieving the living of the Father's will, step by step, through the ascension of universe upon universe until he actually attains the divine presence of his Paradise Father.

God, having commanded man to be perfect, even as he is perfect, has descended as the Adjuster to become man's experiential partner in the achievement of the supernal destiny which has been thus ordained. The fragment of God which indwells the mind of man is the absolute and unqualified assurance that man can find the Universal Father in association with this divine Adjuster, which came forth from God to find man and sonship him even in the days of the flesh.

Any mortal who has seen a Creator Son has seen the Universal Father, and he who is indwelt by a divine Adjuster is indwelt by the Paradise Father. Every mortal who is consciously or unconsciously following the leading of his indwelling Adjuster is living in accordance with the will of God. Consciousness of Adjuster presence is consciousness of God's presence. Eternal fusion of the Adjuster with the evolutionary soul of man is the factual experience of eternal union with God as a universe associate of Deity.

It is the Adjuster who creates within man that unquenchable yearning and incessant longing to be like God, to attain Paradise, and there before the actual person of Deity to worship the infinite source of the divine gift. The Adjuster is the living presence which actually links the mortal son with his Paradise Father and draws him nearer and nearer to the Father. The Adjuster is our compensatory equalization of the enormous universe tension which is created by the distance of man's removal from God and by the degree of his partiality in contrast with the universality of the eternal Father.

The Adjuster is an absolute essence of an infinite being imprisoned within the mind of a finite creature which, depending on the choosing of such a mortal, can eventually consummate this temporary union of God and man and veritably


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HE mission of the Thought Adjusters to the human races is to represent, to be, the Universal Father to the mortal creatures of time and space; that is the fundamental work of the divine gifts. Their mission is also that of elevating the mortal minds and of translating the immortal souls of men up to the divine heights and spiritual levels of Paradise perfection. And in the experience of thus transforming the human nature of the temporal creature into the divine nature of the eternal finaliter, the Adjusters bring into existence a unique type of being, a being consisting in the eternal union of the perfect Adjuster and the perfected creature which it would be impossible to duplicate by any other universe technique.

Nothing in the entire universe can substitute for the fact of experience on nonexistential levels. The infinite God is, as always, replete and complete, infinitely inclusive of all things except evil and creature experience. God cannot do wrong; he is infallible. God cannot experientially know what he has never personally experienced; God's preknowledge is existential. Therefore does the spirit of the Father descend from Paradise to participate with finite mortals in every bona fide experience of the ascending career; it is only by such a method that the existential God could become in truth and in fact man's experiential Father. The infinity of the eternal God encompasses the potential for finite experience, which indeed becomes actual in the ministry of the Adjuster fragments that actually share the life vicissitude experiences of human beings.

When Adjusters are dispatched for mortal service from Divinington, they are identical in the endowment of existential divinity, but they vary in experiential qualities proportional to previous contact in and with evolutionary creatures. We cannot explain the basis of Adjuster assignment, but we conjecture that these divine gifts are bestowed in accordance with some wise and efficient policy of eternal fitness of adaptation to the indwelt personality. We do observe that the more experienced Adjuster is often the indweller of the higher type of human mind; human inheritance must therefore be a considerable factor in determining selection and assignment.

Although we do not definitely know, we firmly believe that all Thought Adjusters are volunteers. But before ever they volunteer, they are in possession of full data respecting the candidate for indwelling. The seraphic drafts of ancestry and projected patterns of life conduct are transmitted via Paradise


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HE Thought Adjusters are the children of the universe career, and indeed the virgin Adjusters must gain experience while mortal creatures grow and develop. As the personality of the human child expands for the struggles of evolutionary existence, so does the Adjuster wax great in the rehearsals of the next stage of ascending life. As the child acquires adaptative versatility for his adult activities through the social and play life of early childhood, so does the indwelling Adjuster achieve skill for the next stage of cosmic life by virtue of the preliminary mortal planning and rehearsing of those activities which have to do with the morontia career. Human existence constitutes a period of practice which is effectively utilized by the Adjuster in preparing for the increased responsibilities and the greater opportunities of a future life. But the Adjuster's efforts, while living within you, are not so much concerned with the affairs of temporal life and planetary existence. Today, the Thought Adjusters are, as it were, rehearsing the realities of the universe career in the evolving minds of human beings.

There must be a comprehensive and elaborate plan for the training and development of virgin Adjusters before they are sent forth from Divinington, but we really do not know very much about it. There undoubtedly also exists an extensive system for retraining Adjusters of indwelling experience before they embark upon new missions of mortal association, but, again, we do not actually know.

I have been told by Personalized Adjusters that every time a Monitor-indwelt mortal fails of survival, when the Adjuster returns to Divinington, an extended course of training is engaged in. This additional training is made possible by the experience of having indwelt a human being, and it is always imparted before the Adjuster is remanded to the evolutionary worlds of time.

Actual living experience has no cosmic substitute. The perfection of the divinity of a newly formed Thought Adjuster does not in any manner endow this Mystery Monitor with experienced ministrative ability. Experience is inseparable from a living existence; it is the one thing which no amount of divine endowment can absolve you from the necessity of securing by actual living. Therefore, in common with all beings living and functioning within the present sphere of the Supreme, Thought Adjusters must acquire experience; they must evolve from the lower, inexperienced, to the higher, more experienced, groups.


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Rh This"This [sic] appears to be a thoroughly nice, well-conducted establishment. What would my mother say if she could see her Rupert in the midst of these reckless youths!"

"All the better," said Mike; "we don't want anybody butting in and stopping the show before it's half started."

"Comrade Jackson's Berserk blood is up—I can hear it sizzling. I quite agree these things are all very disturbing and painful, but it's as well to do them thoroughly when one's once in for them. Is there nobody else who might interfere with our gambols?"

"Barnes might," said Jellicoe, "only he won't."

"Who is Barnes?"

"Head of the house—a rotter. He's in a funk of Stone and Robinson; they rag him; he'll simply sit tight."

"Then I think," said Psmith placidly, "we may look forward to a very pleasant evening. Shall we be moving?"

Mr. Outwood paid his visit at eleven, as predicted by Jellicoe, beaming vaguely into the darkness over a candle, and disappeared again, closing the door.

"How about that door?" said Mike. "Shall we leave it open for them?"

"Not so, but far otherwise. If it's shut we shall hear them at it when they come. Subject to your approval, Comrade Jackson, I have evolved the following plan of action. I always ask myself on these occasions, 'What would Napoleon have done?' I think Napoleon would have sat in a chair by his washhand-stand, which is close to the door; he would have posted you by your washhand-stand, and he would have instructed Comrade Jellicoe, directly he heard the door-handle turned, to give his celebrated imitation of a dormitory breathing heavily in its sleep. He would then"

"I tell you what," said Mike, "how about tying a string at the top of the steps?"

"Yes, Napoleon would have done that, too. Hats off to Comrade Jackson, the man with the big brain!"

The floor of the dormitory was below the level of the door. There were three steps leading down to it.

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HE endowment of imperfect beings with freedom entails inevitable tragedy, and it is the nature of the perfect ancestral Deity to universally and affectionately share these sufferings in loving companionship.

As far as I am conversant with the affairs of a universe, I regard the love and devotion of a Thought Adjuster as the most truly divine affection in all creation. The love of the Sons in their ministry to the races is superb, but the devotion of an Adjuster to the individual is touchingly sublime, divinely Fatherlike. The Paradise Father has apparently reserved this form of personal contact with his individual creatures as an exclusive Creator prerogative. And there is nothing in all the universe of universes exactly comparable to the marvelous ministry of these impersonal entities that so fascinatingly indwell the children of the evolutionary planets.

Adjusters should not be thought of as living in the material brains of human beings. They are not organic parts of the physical creatures of the realms. The Thought Adjuster may more properly be envisaged as indwelling the mortal mind of man rather than as existing within the confines of a single physical organ. And indirectly and unrecognized the Adjuster is constantly communicating with the human subject, especially during those sublime experiences of the worshipful contact of mind with spirit in the superconsciousness.

I wish it were possible for me to help evolving mortals to achieve a better understanding and attain a fuller appreciation of the unselfish and superb work of the Adjusters living within them, who are so devoutly faithful to the task of fostering man's spiritual welfare. These Monitors are efficient ministers to the higher phases of men's minds; they are wise and experienced manipulators of the spiritual potential of the human intellect. These heavenly helpers are dedicated to the stupendous task of guiding you safely inward and upward to the celestial haven of happiness. These tireless toilers are consecrated to the future personification of the triumph of divine truth in your life everlasting. They are the watchful workers who pilot the God-conscious human mind away from the shoals of evil while expertly guiding the evolving soul of man toward the divine harbors of perfection on far-distant and eternal shores. The Adjusters are loving leaders, your safe and sure guides through the dark and uncertain mazes of your short earthly career; they are the patient teachers who so constantly urge their subjects forward in the paths of progressive perfection. They are the careful custodians of the sublime values of creature character. I wish you could love them more, co-operate with them more fully, and cherish them more affectionately.


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HE presence of the divine Adjuster in the human mind makes it forever impossible for either science or philosophy to attain a satisfactory comprehension of the evolving soul of the human personality. The morontia soul is the child of the universe and may be really known only through cosmic insight and spiritual discovery.

The concept of a soul and of an indwelling spirit is not new to Urantia; it has frequently appeared in the various systems of planetary beliefs. Many of the Oriental as well as some of the Occidental faiths have perceived that man is divine in heritage as well as human in inheritance. The feeling of the inner presence in addition to the external omnipresence of Deity has long formed a part of many Urantian religions. Men have long believed that there is something growing within the human nature, something vital that is destined to endure beyond the short span of temporal life.

Before man realized that his evolving soul was fathered by a divine spirit, it was thought to reside in different physical organs—the eye, liver, kidney, heart, and later, the brain. The savage associated the soul with blood, breath, shadows and with reflections of the self in water.

In the conception of the atman the Hindu teachers really approximated an appreciation of the nature and presence of the Adjuster, but they failed to distinguish the copresence of the evolving and potentially immortal soul. The Chinese, however, recognized two aspects of a human being, the yang and the yin, the soul and the spirit. The Egyptians and many African tribes also believed in two factors, the ka and the ba; the soul was not usually believed to be pre-existent, only the spirit.

The inhabitants of the Nile valley believed that each favored individual had bestowed upon him at birth, or soon thereafter, a protecting spirit which they called the ka. They taught that this guardian spirit remained with the mortal subject throughout life and passed before him into the future estate. On the walls of a temple at Luxor, where is depicted the birth of Amenhotep III, the little prince is pictured on the arm of the Nile god, and near him is another child, in appearance identical with the prince, which is a symbol of that entity which the Egyptians called the ka. This sculpture was completed in the fifteenth century before Christ.

The ka was thought to be a superior spirit genius which desired to guide the associated mortal soul into the better paths of temporal living but more especially to influence the fortunes of the human subject in the hereafter. When an Egyptian of this period died, it was expected that his ka would be waiting for him on the other side of the Great River. At first, only kings were supposed to have kas, but presently all righteous men were believed to possess them.


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HE evolutionary planets are the spheres of human origin, the initial worlds of the ascending mortal career. Urantia is your starting point; here you and your divine Thought Adjuster are joined in temporary union. You have been endowed with a perfect guide; therefore, if you will sincerely run the race of time and gain the final goal of faith, the reward of the ages shall be yours; you will be eternally united with your indwelling Adjuster. Then will begin your real life, the ascending life, to which your present mortal state is but the vestibule. Then will begin your exalted and progressive mission as finaliters in the eternity which stretches out before you. And throughout all of these successive ages and stages of evolutionary growth, there is one part of you that remains absolutely unaltered, and that is personality—permanence in the presence of change.

While it would be presumptuous to attempt the definition of personality, it may prove helpful to recount some of the things which are known about personality:

1. Personality is that quality in reality which is bestowed by the Universal Father himself or by the Conjoint Actor, acting for the Father.

2. It may be bestowed upon any living energy system which includes mind or spirit.

3. It is not wholly subject to the fetters of antecedent causation. It is relatively creative or cocreative.

4. When bestowed upon evolutionary material creatures, it causes spirit to strive for the mastery of energy-matter through the mediation of mind.

5. Personality, while devoid of identity, can unify the identity of any living energy system.

6. It discloses only qualitative response to the personality circuit in contradistinction to the three energies which show both qualitative and quantitative response to gravity.

7. Personality is changeless in the presence of change.

8. It can make a gift to God—dedication of the free will to the doing of the will of God.

9. It is characterized by morality—awareness of relativity of relationship with other persons. It discerns conduct levels and choosingly discriminates between them.

10. Personality is unique, absolutely unique: It is unique in time and space; it is unique in eternity and on Paradise; it is unique when bestowed—there are


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AVING presented the narratives of the Ministering Spirits of Time and the Messenger Hosts of Space, we come to the consideration of the guardian angels, seraphim devoted to the ministry to individual mortals, for whose elevation and perfection all of the vast survival scheme of spiritual progression has been provided. in past ages on Urantia, these destiny guardians were about the only group of angels that had recognition. The planetary seraphim are indeed ministering spirits sent forth to do service for those who shall survive. These attending seraphim have functioned as the spiritual helpers of mortal man in all the great events of the past and the present. In many a revelation "the word was spoken by angels"; many of the mandates of heaven have been "received by the ministry of angels."

Seraphim are the traditional angels of heaven; they are the ministering spirits who live so near you and do so much for you. They have ministered on Urantia since the earliest times of human intelligence.

The teaching about guardian angels is not a myth; certain groups of human beings do actually have personal angels. It was in recognition of this that Jesus, in speaking of the children of the heavenly kingdom, said: "Take heed that you despise not one of these little ones, for I say to you, their angels do always behold the presence of the spirit of my Father."

Originally, the seraphim were definitely assigned to the separate Urantia races. But since the bestowal of Michael, they are assigned in accordance with human intelligence, spirituality, and destiny. Intellectually, mankind is divided into three classes:

1. The subnormal minded—those who do not exercise normal will power; those who do not make average decisions. This class embraces those who cannot comprehend God; they lack capacity for the intelligent worship of Deity. The subnormal beings of Urantia have a corps of seraphim, one company, with one battalion of cherubim, assigned to minister to them and to witness that justice and mercy are extended to them in the life struggles of the sphere.

2. The average, normal type of human mind. From the standpoint of seraphic ministry, most men and women are grouped in seven classes in accordance with their status in making the circles of human progress and spiritual development.

3. The supernormal minded—those of great decision and undoubted potential of spiritual achievement; men and women who enjoy more or less con-


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HE Most Highs rule in the kingdoms of men through many celestial forces and agencies but chiefly through the ministry of seraphim.

At noon today the roll call of planetary angels, guardians, and others on Urantia was 501,234,619 pairs of seraphim. There were assigned to my command two hundred seraphic hosts—597,196,800 pairs of seraphim, or 1,194,393,600 individual angels. The registry, however, shows 1,002,469,238 individuals; it follows therefore that 191,924,362 angels were absent from this world on transport, messenger, and death duty. (On Urantia there are about the same number of cherubim as seraphim, and they are similarly organized.)

Seraphim and their associated cherubim have much to do with the details of the superhuman government of a planet, especially of worlds which have been isolated by rebellion. The angels, ably assisted by the midwayers, function on Urantia as the actual supermaterial ministers who execute the mandates of the resident governor general and all his associates and subordinates. Seraphim as a class are occupied with many assignments other than those of personal and group guardianship.

Urantia is not without proper and effective supervision from the system, constellation, and universe rulers. But the planetary government is unlike that of any other world in the Satania system, even in all Nebadon. This uniqueness in your plan of supervision is due to a number of unusual circumstances:

1. The life modification status of Urantia.

2. The exigencies of the Lucifer rebellion.

3. The disruptions of the Adamic default.

4. The irregularities growing out of the fact that Urantia was one of the bestowal worlds of the Universe Sovereign. Michael of Nebadon is the Planetary Prince of Urantia.

5. The special function of the twenty-four planetary directors.

6. The location on the planet of an archangels' circuit.

7. The more recent designation of the onetime incarnated Machiventa Melchizedek as vicegerent Planetary Prince.

The original sovereignty of Urantia was held in trust by the sovereign of the Satania system. It was first delegated by him to a joint commission of Melchizedeks and Life Carriers, and this group functioned on Urantia until the arrival of a regularly constituted Planetary Prince. Subsequent to the downfall


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ITH God the Father, sonship is the great relationship. With God the Supreme, achievement is the prerequisite to status—one must do something as well as be something.

Partial, incomplete, and evolving intellects would be helpless in the master universe, would be unable to form the first rational thought pattern, were it not for the innate ability of all mind, high or low, to form a universe frame in which to think. If mind cannot fathom conclusions, if it cannot penetrate to true origins, then will such mind unfailingly postulate conclusions and invent origins that it may have a means of logical thought within the frame of these mind-created postulates. And while such universe frames for creature thought are indispensable to rational intellectual operations, they are, without exception, erroneous to a greater or lesser degree.

Conceptual frames of the universe are only relatively true; they are serviceable scaffolding which must eventually give way before the expansions of enlarging cosmic comprehension. The understandings of truth, beauty, and goodness, morality, ethics, duty, love, divinity, origin, existence, purpose, destiny, time, space, even Deity, are only relatively true. God is much, much more than a Father, but the Father is man's highest concept of God; nonetheless, the Father-Son portrayal of Creator-creature relationship will be augmented by those supermortal conceptions of Deity which will be attained in Orvonton, in Havona, and on Paradise. Man must think in a mortal universe frame, but that does not mean that he cannot envision other and higher frames within which thought can take place.

In order to facilitate mortal comprehension of the universe of universes, the diverse levels of cosmic reality have been designated as finite, absonite, and absolute. Of these only the absolute is unqualifiedly eternal, truly existential. Absonites and finites are derivatives, modifications, qualifications, and attenuations of the original and primordial absolute reality of infinity.

The realms of the finite exist by virtue of the eternal purpose of God. Finite creatures, high and low, may propound theories, and have done so, as to the necessity of the finite in the cosmic economy, but in the last analysis it exists because God so willed. The universe cannot be explained, neither can a finite creature offer a rational reason for his own individual existence without appealing to the prior acts and pre-existent volition of ancestral beings, Creators or procreators.


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F MAN recognized that his Creators—his immediate supervisors—while being divine were also finite, and that the God of time and space was an evolving and nonabsolute Deity, then would the inconsistencies of temporal inequalities cease to be profound religious paradoxes. No longer would religious faith be prostituted to the promotion of social smugness in the fortunate while serving only to encourage stoical resignation in the unfortunate victims of social deprivation.

When viewing the exquisitely perfect spheres of Havona, it is both reasonable and logical to believe they were made by a perfect, infinite, and absolute Creator. But that same reason and logic would compel any honest being, when viewing the turmoil, imperfections, and inequities of Urantia, to conclude that your world had been made by, and was being managed by, Creators who were subabsolute, preinfinite, and other than perfect.

Experiential growth implies creature-Creator partnership—God and man in association. Growth is the earmark of experiential Deity: Havona did not grow; Havona is and always has been; it is existential like the everlasting Gods who are its source. But growth characterizes the grand universe.

The Almighty Supreme is a living and evolving Deity of power and personality. His present domain, the grand universe, is also a growing realm of power and personality. His destiny is perfection, but his present experience encompasses the elements of growth and incomplete status.

The Supreme Being functions primarily in the central universe as a spirit personality; secondarily in the grand universe as God the Almighty, a personality of power. The tertiary function of the Supreme in the master universe is now latent, existing only as an unknown mind potential. No one knows just what this third development of the Supreme Being will disclose. Some believe that, when the superuniverses are settled in light and life, the Supreme will become functional from Uversa as the almighty and experiential sovereign of the grand universe while expanding in power as the superalmighty of the outer universes. Others speculate that the third stage of Supremacy will involve the third level of Deity manifestation. But none of us really know.

The experience of every evolving creature personality is a phase of the experience of the Almighty Supreme. The intelligent subjugation of every physical segment of the superuniverses is a part of the growing control of the


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O THE extent that we do the will of God in whatever universe station we may have our existence, in that measure the almighty potential of the Supreme becomes one step more actual. The will of God is the purpose of the First Source and Center as it is potentialized in the three Absolutes, personalized in the Eternal Son, conjoined for universe action in the Infinite Spirit, and eternalized in the everlasting patterns of Paradise. And God the Supreme is becoming the highest finite manifestation of the total will of God.

If all grand universers should ever relatively achieve the full living of the will of God, then would the time-space creations be settled in light and life, and then would the Almighty, the deity potential of Supremacy, become factual in the emergence of the divine personality of God the Supreme.

When an evolving mind becomes attuned to the circuits of cosmic mind, when an evolving universe becomes stabilized after the pattern of the central universe, when an advancing spirit contacts the united ministry of the Master Spirits, when an ascending mortal personality finally attunes to the divine leading of the indwelling Adjuster, then has the actuality of the Supreme become real by one more degree in the universes; then has the divinity of Supremacy advanced one more step toward cosmic realization.

The parts and individuals of the grand universe evolve as a reflection of the total evolution of the Supreme, while in turn the Supreme is the synthetic cumulative total of all grand universe evolution. From the mortal viewpoint both are evolutionary and experiential reciprocals.

The Supreme is the beauty of physical harmony, the truth of intellectual meaning, and the goodness of spiritual value. He is the sweetness of true success and the joy of everlasting achievement. He is the oversoul of the grand universe, the consciousness of the finite cosmos, the completion of finite reality, and the personification of Creator-creature experience. Throughout all future eternity God the Supreme will voice the reality of volitional experience in the trinity relationships of Deity.

In the persons of the Supreme Creators the Gods have descended from Paradise to the domains of time and space, there to create and to evolve creatures with Paradise-attainment capacity who can ascend thereto in quest of the Father. This universe procession of descending God-revealing Creators and ascending God-seeking creatures is revelatory of the Deity evolution of the Supreme, in whom


text: Popular Science Monthly/Volume 52/Index

title: Popular Science Monthly/Volume 52/Index


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ONCERNING the several natures of Deity, it may be said:

The Father is self-existent self. The Son is coexistent self. The Spirit is conjoint-existent self. The Supreme is evolutionary-experiential self. The Sevenfold is self-distributive divinity. The Ultimate is transcendental-experiential self. The Absolute is existential-experiential self.

While God the Sevenfold is indispensable to the evolutionary attainment of the Supreme, the Supreme is also indispensable to the eventual emergence of the Ultimate. And the dual presence of the Supreme and the Ultimate constitutes the basic association of subabsolute and derived Deity, for they are interdependently complemental in the attainment of destiny. Together they constitute the experiential bridge linking the beginnings and the completions of all creative growth in the master universe.

Creative growth is unending but ever satisfying, endless in extent but always punctuated by those personality-satisfying moments of transient goal attainment which serve so effectively as the mobilization preludes to new adventures in cosmic growth, universe exploration, and Deity attainment.

While the domain of mathematics is beset with qualitative limitations, it does provide the finite mind with a conceptual basis of contemplating infinity. There is no quantitative limitation to numbers, even in the comprehension of the finite mind. No matter how large the number conceived, you can always envisage one more being added. And also, you can comprehend that that is short of infinity, for no matter how many times you repeat this addition to number, still always one more can be added.

At the same time, the infinite series can be totaled at any given point, and this total (more properly, a subtotal) provides the fullness of the sweetness of goal attainment for a given person at a given time and status. But sooner or later, this same person begins to hunger and yearn for new and greater goals, and such adventures in growth will be forever forthcoming in the fullness of time and the cycles of eternity.

Each successive universe age is the antechamber of the following era of cosmic growth, and each universe epoch provides immediate destiny for all preceding stages. Havona, in and of itself, is a perfect, but perfection-limited, creation; Havona perfection, expanding out into the evolutionary superuniverses, finds not only cosmic destiny but also liberation from the limitations of pre-evolutionary existence.


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HIEF of the Evening Stars of Nebadon, I am assigned to Urantia by Gabriel on the mission of revealing the story of the seven bestowals of the Universe Sovereign, Michael of Nebadon, and my name is Gavalia. In making this presentation, I will adhere strictly to the limitations imposed by my commission.

The attribute of bestowal is inherent in the Paradise Sons of the Universal Father. In their desire to come close to the life experiences of their subordinate living creatures, the various orders of the Paradise Sons are reflecting the divine nature of their Paradise parents. The Eternal Son of the Paradise Trinity led the way in this practice, having seven times bestowed himself upon the seven circuits of Havona during the times of the ascension of Grandfanda and the first of the pilgrims from time and space. And the Eternal Son continues to bestow himself upon the local universes of space in the persons of his representatives, the Michael and Avonal Sons.

When the Eternal Son bestows a Creator Son upon a projected local universe, that Creator Son assumes full responsibility for the completion, control, and composure of that new universe, including the solemn oath to the eternal Trinity not to assume full sovereignty of the new creation until his seven creature bestowals shall have been successfully completed and certified by the Ancients of Days of the superuniverse of jurisdiction. This obligation is assumed by every Michael Son who volunteers to go out from Paradise to engage in universe organization and creation.

The purpose of these creature incarnations is to enable such Creators to become wise, sympathetic, just, and understanding sovereigns. These divine Sons are innately just, but they become understandingly merciful as a result of these successive bestowal experiences; they are naturally merciful, but these experiences make them merciful in new and additional ways. These bestowals are the last steps in their education and training for the sublime tasks of ruling the local universes in divine righteousness and by just judgment.

Though numerous incidental benefits accrue to the various worlds, systems, and constellations, as well as to the different orders of universe intelligences affected and benefited by these bestowals, still they are primarily designed to complete the personal training and universe education of a Creator Son himself. These bestowals are not essential to the wise, just, and efficient management of a local universe, but they are absolutely necessary to a fair, merciful, and understanding administration of such a creation, teeming with its varied forms of life and its myriads of intelligent but imperfect creatures.

The Michael Sons begin their work of universe organization with a full and just sympathy for the various orders of beings whom they have created. They


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198 Psmith lit a candle and they examined the ground. The leg of a wardrobe and the leg of Jellicoe's bed made it possible for the string to be fastened in a satisfactory manner across the lower step. Psmith surveyed the result with approval.

"Dashed neat!" he said. "Practically the sunken road which dished the Cuirassiers at Waterloo. I seem to see Comrade Spiller coming one of the finest purlers in the world's history."

"If they've got a candle"

"They won't have. If they have, stand by with your water-jug and douse it at once; then they'll charge forward and all will be well. If they have no candle, fling the water at a venture—fire into the brown! Lest we forget, I'll collar Comrade Jellicoe's jug now and keep it handy. A couple of sheets would also not be amiss–– we will enmesh the enemy!"

"Right ho!" said Mike.

"These humane preparations being concluded," said Psmith, "we will retire to our posts and wait. Comrade Jellicoe, don't forget to breathe like an asthmatic sheep when you hear the door opened; they may wait at the top of the steps, listening."

"You are a chap!" said Jellicoe.

Waiting in the dark for something to happen is always a trying experience, especially if, as on this occasion, silence is essential. Mike found his thoughts wandering back to the vigil he had kept with Mr. Wain at Wrykyn on the night when Wyatt had come in through the window and found authority sitting on his bed, waiting for him. Mike was tired after his journey, and he had begun to doze when he was jerked back to wakefulness by the stealthy turning of the door-handle; the faintest rustle from Psmith's direction followed, and a slight giggle, succeeded by a series of deep breaths, showed that Jellicoe, too, had heard the noise.

There was a creaking sound.

It was pitch-dark in the dormitory, but Mike could follow the invaders' movements as clearly as if it had

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CTING under the supervision of a commission of twelve members of the United Brotherhood of Urantia Midwayers, conjointly sponsored by the presiding head of our order and the Melchizedek of record, I am the secondary midwayer of onetime attachment to the Apostle Andrew, and I am authorized to place on record the narrative of the life transactions of Jesus of Nazareth as they were observed by my order of earth creatures, and as they were subsequently partially recorded by the human subject of my temporal guardianship. Knowing how his Master so scrupulously avoided leaving written records behind him, Andrew steadfastly refused to multiply copies of his written narrative. A similar attitude on the part of the other apostles of Jesus greatly delayed the writing of the Gospels.

Jesus did not come to this world during an age of spiritual decadence; at the time of his birth Urantia was experiencing such a revival of spiritual thinking and religious living as it had not known in all its previous post-Adamic history nor has experienced in any era since. When Michael incarnated on Urantia, the world presented the most favorable condition for the Creator Son's bestowal that had ever previously prevailed or has since obtained. In the centuries just prior to these times Greek culture and the Greek language had spread over Occident and near Orient, and the Jews, being a Levantine race, in nature part Occidental and part Oriental, were eminently fitted to utilize such cultural and linguistic settings for the effective spread of a new religion to both East and West. These most favorable circumstances were further enhanced by the tolerant political rule of the Mediterranean world by the Romans.

This entire combination of world influences is well illustrated by the activities of Paul, who, being in religious culture a Hebrew of the Hebrews, proclaimed the gospel of a Jewish Messiah in the Greek tongue, while he himself was a Roman citizen.

Nothing like the civilization of the times of Jesus has been seen in the Occident before or since those days. European civilization was unified and co-ordinated under an extraordinary threefold influence:

The Roman political and social systems. The Grecian language and culture—and philosophy to a certain extent The rapidly spreading influence of Jewish religious and moral teachings.

When Jesus was born, the entire Mediterranean world was a unified empire. Good roads, for the first time in the world's history, interconnected many major


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T WILL hardly be possible fully to explain the many reasons which led to the selection of Palestine as the land for Michael's bestowal, and especially as to just why the family of Joseph and Mary should have been chosen as the immediate setting for the appearance of this Son of God on Urantia.

After a study of the special report on the status of segregated worlds prepared by the Melchizedeks, in counsel with Gabriel, Michael finally chose Urantia as the planet whereon to enact his final bestowal. Subsequent to this decision Gabriel made a personal visit to Urantia, and, as a result of his study of human groups and his survey of the spiritual, intellectual, racial, and geographic features of the world and its peoples, he decided that the Hebrews possessed those relative advantages which warranted their selection as the bestowal race. Upon Michael's approval of this decision, Gabriel appointed and dispatched to Urantia the Family Commission of Twelve—selected from among the higher orders of universe personalities—which was intrusted with the task of making an investigation of Jewish family life. When this commission ended its labors, Gabriel was present on Urantia and received the report nominating three prospective unions as being, in the opinion of the commission, equally favorable as bestowal families for Michael's projected incarnation.

From the three couples nominated, Gabriel made the personal choice of Joseph and Mary, subsequently making his personal appearance to Mary, at which time he imparted to her the glad tidings that she had been selected to become the earth mother of the bestowal child.

Joseph, the human father of Jesus (Joshua ben Joseph), was a Hebrew of the Hebrews, albeit he carried many non-Jewish racial strains which had been added to his ancestral tree from time to time by the female lines of his progenitors. The ancestry of the father of Jesus went back to the days of Abraham and through this venerable patriarch to the earlier lines of inheritance leading to the Sumerians and Nodites and, through the southern tribes of the ancient blue man, to Andon and Fonta. David and Solomon were not in the direct line of Joseph's ancestry, neither did Joseph's lineage go directly back to Adam. Joseph's immediate ancestors were mechanics—builders, carpenters, masons, and smiths. Joseph himself was a carpenter and later a contractor. His family belonged to a long and illustrious line of the nobility of the common people, accentuated ever and anon by the appearance of unusual individuals who had distinguished themselves in connection with the evolution of religion on Urantia.