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Urantia Book Paper 98 The Melchizedek Teachings In The Occident
SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
Of Human Government Development Of The State Government On A Neighboring Planet
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
The Orient Andite Expansion In The Occident Development Of Modern Civilization
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
Religion Religion In Human Experience The Real Nature Of Religion The
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
...
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Paper 98 The Melchizedek Teachings In The Occident
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Introduction
THE 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.
1. THE SALEM RELIGION AMONG THE GREEKS
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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rated the evolution of the Greek family of gods and goddesses. This new
religion was partly based on the cults of the incoming Hellenic barbarians, but
it also shared in the myths of the older inhabitants of Greece.
The Hellenic Greeks found the Mediterranean world largely dominated by the
mother cult, and they imposed upon these peoples their man-god, Dyaus-Zeus, who
had already become, like Yahweh among the henotheistic Semites, head of the
whole Greek pantheon of subordinate gods. And the Greeks would have eventually
achieved a true monotheism in the concept of Zeus except for their retention of
the overcontrol of Fate. A God of final value must, himself, be the arbiter of
fate and the creator of destiny.
As a consequence of these factors in religious evolution, there presently
developed the popular belief in the happy-go-lucky gods of Mount Olympus, gods
more human than divine, and gods which the intelligent Greeks never did regard
very seriously. They neither greatly loved nor greatly feared these divinities
of their own creation. They had a patriotic and racial feeling for Zeus and his
family of half men and half gods, but they hardly reverenced or worshiped them.
The Hellenes became so impregnated with the antipriestcraft doctrines of the
earlier Salem teachers that no priesthood of any importance ever arose in
Greece. Even the making of images to the gods became more of a work in art than
a matter of worship.
The Olympian gods illustrate man's typical anthropomorphism. But the Greek
mythology was more aesthetic than ethic. The Greek religion was helpful in that
it portrayed a universe governed by a deity group. But Greek morals, ethics,
and philosophy presently advanced far beyond the god concept, and this
imbalance between intellectual and spiritual growth was as hazardous to Greece
as it had proved to be in India.
2. GREEK PHILOSOPHIC THOUGHT
A lightly regarded and superficial religion cannot endure, especially when it
has no priesthood to foster its forms and to fill the hearts of the devotees
with fear and awe. The Olympian religion did not promise salvation, nor did it
quench the spiritual thirst of its believers; therefore was it doomed to
perish. Within a millennium of its inception it had nearly vanished, and the
Greeks were without a national religion, the gods of Olympus having lost their
hold upon the better minds.
This was the situation when, during the sixth century before Christ, the Orient
and the Levant experienced a revival of spiritual consciousness and a new
awakening to the recognition of monotheism. But the West did not share in this
new development; neither Europe nor northern Africa extensively participated in
this religious renaissance. The Greeks, however, did engage in a magnificent
intellectual advancement. They had begun to master fear and no longer sought
religion as an antidote therefor, but they did not perceive that true religion
is the cure for soul hunger, spiritual disquiet, and moral despair. They sought
for the solace of the soul in deep thinking--philosophy and metaphysics. They
turned from the contemplation of self-preservation--salvation--to
self-realization and self-understanding.
By rigorous thought the Greeks attempted to attain that consciousness of
security which would serve as a substitute for the belief in survival, but they
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utterly failed. Only the more intelligent among the higher classes of the
Hellenic peoples could grasp this new teaching; the rank and file of the
progeny of the slaves of former generations had no capacity for the reception
of this new substitute for religion.
The philosophers disdained all forms of worship, notwithstanding that they
practically all held loosely to the background of a belief in the Salem
doctrine of "the Intelligence of the universe," "the idea of God," and "the
Great Source." In so far as the Greek philosophers gave recognition to the
divine and the superfinite, they were frankly monotheistic; they gave scant
recognition to the whole galaxy of Olympian gods and goddesses.
The Greek poets of the fifth and sixth centuries, notably Pindar, attempted the
reformation of Greek religion. They elevated its ideals, but they were more
artists than religionists. They failed to develop a technique for fostering and
conserving supreme values.
Xenophanes taught one God, but his deity concept was too pantheistic to be a
personal Father to mortal man. Anaxagoras was a mechanist except that he did
recognize a First Cause, an Initial Mind. Socrates and his successors, Plato
and Aristotle, taught that virtue is knowledge; goodness, health of the soul;
that it is better to suffer injustice than to be guilty of it, that it is wrong
to return evil for evil, and that the gods are wise and good. Their cardinal
virtues were: wisdom, courage, temperance, and justice.
The evolution of religious philosophy among the Hellenic and Hebrew peoples
affords a contrastive illustration of the function of the church as an
institution in the shaping of cultural progress. In Palestine, human thought
was so priest-controlled and scripture-directed that philosophy and aesthetics
were entirely submerged in religion and morality. In Greece, the almost
complete absence of priests and "sacred scriptures" left the human mind free
and unfettered, resulting in a startling development in depth of thought. But
religion as a personal experience failed to keep pace with the intellectual
probings into the nature and reality of the cosmos.
In Greece, believing was subordinated to thinking; in Palestine, thinking was
held subject to believing. Much of the strength of Christianity is due to its
having borrowed heavily from both Hebrew morality and Greek thought.
In Palestine, religious dogma became so crystallized as to jeopardize further
growth; in Greece, human thought became so abstract that the concept of God
resolved itself into a misty vapor of pantheistic speculation not at all unlike
the impersonal Infinity of the Brahman philosophers.
But the average men of these times could not grasp, nor were they much
interested in, the Greek philosophy of self-realization and an abstract Deity;
they rather craved promises of salvation, coupled with a personal God who could
hear their prayers. They exiled the philosophers, persecuted the remnants of
the Salem cult, both doctrines having become much blended, and made ready for
that terrible orgiastic plunge into the follies of the mystery cults which were
then overspreading the Mediterranean lands. The Eleusinian mysteries grew up
within the Olympian pantheon, a Greek version of the worship of fertility;
Dionysus nature worship flourished; the best of the cults was the Orphic
brotherhood, whose moral preachments and promises of salvation made a great
appeal to many.
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All Greece became involved in these new methods of attaining salvation, these
emotional and fiery ceremonials. No nation ever attained such heights of
artistic philosophy in so short a time; none ever created such an advanced
system of ethics practically without Deity and entirely devoid of the promise
of human salvation; no nation ever plunged so quickly, deeply, and violently
into such depths of intellectual stagnation, moral depravity, and spiritual
poverty as these same Greek peoples when they flung themselves into the mad
whirl of the mystery cults.
Religions have long endured without philosophical support, but few
philosophies, as such, have long persisted without some identification with
religion. Philosophy is to religion as conception is to action. But the ideal
human estate is that in which philosophy, religion, and science are welded into
a meaningful unity by the conjoined action of wisdom, faith, and experience.
3. THE MELCHIZEDEK TEACHINGS IN ROME
Having grown out of the earlier religious forms of worship of the family gods
into the tribal reverence for Mars, the god of war, it was natural that the
later religion of the Latins was more of a political observance than were the
intellectual systems of the Greeks and Brahmans or the more spiritual religions
of several other peoples.
In the great monotheistic renaissance of Melchizedek's gospel during the sixth
century before Christ, too few of the Salem missionaries penetrated Italy, and
those who did were unable to overcome the influence of the rapidly spreading
Etruscan priesthood with its new galaxy of gods and temples, all of which
became organized into the Roman state religion. This religion of the Latin
tribes was not trivial and venal like that of the Greeks, neither was it
austere and tyrannical like that of the Hebrews; it consisted for the most part
in the observance of mere forms, vows, and taboos.
Roman religion was greatly influenced by extensive cultural importations from
Greece. Eventually most of the Olympian gods were transplanted and incorporated
into the Latin pantheon. The Greeks long worshiped the fire of the family
hearth--Hestia was the virgin goddess of the hearth; Vesta was the Roman
goddess of the home. Zeus became Jupiter; Aphrodite, Venus; and so on down
through the many Olympian deities.
The religious initiation of Roman youths was the occasion of their solemn
consecration to the service of the state. Oaths and admissions to citizenship
were in reality religious ceremonies. The Latin peoples maintained temples,
altars, and shrines and, in a crisis, would consult the oracles. They preserved
the bones of heroes and later on those of the Christian saints.
This formal and unemotional form of pseudoreligious patriotism was doomed to
collapse, even as the highly intellectual and artistic worship of the Greeks
had gone down before the fervid and deeply emotional worship of the mystery
cults. The greatest of these devastating cults was the mystery religion of the
Mother of God sect, which had its headquarters, in those days, on the exact
site of the present church of St. Peter's in Rome.
The emerging Roman state conquered politically but was in turn conquered by the
cults, rituals, mysteries, and god concepts of Egypt, Greece, and the Levant.
These imported cults continued to flourish throughout the Roman state
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up to the time of Augustus, who, purely for political and civic reasons, made a
heroic and somewhat successful effort to destroy the mysteries and revive the
older political religion.
One of the priests of the state religion told Augustus of the earlier attempts
of the Salem teachers to spread the doctrine of one God, a final Deity
presiding over all supernatural beings; and this idea took such a firm hold on
the emperor that he built many temples, stocked them well with beautiful
images, reorganized the state priesthood, re-established the state religion,
appointed himself acting high priest of all, and as emperor did not hesitate to
proclaim himself the supreme god.
This new religion of Augustus worship flourished and was observed throughout
the empire during his lifetime except in Palestine, the home of the Jews. And
this era of the human gods continued until the official Roman cult had a roster
of more than twoscore self-elevated human deities, all claiming miraculous
births and other superhuman attributes.
The last stand of the dwindling band of Salem believers was made by an earnest
group of preachers, the Cynics, who exhorted the Romans to abandon their wild
and senseless religious rituals and return to a form of worship embodying
Melchizedek's gospel as it had been modified and contaminated through contact
with the philosophy of the Greeks. But the people at large rejected the Cynics;
they preferred to plunge into the rituals of the mysteries, which not only
offered hopes of personal salvation but also gratified the desire for
diversion, excitement, and entertainment.
4. THE MYSTERY CULTS
The majority of people in the Greco-Roman world, having lost their primitive
family and state religions and being unable or unwilling to grasp the meaning
of Greek philosophy, turned their attention to the spectacular and emotional
mystery cults from Egypt and the Levant. The common people craved promises of
salvation--religious consolation for today and assurances of hope for
immortality after death.
The three mystery cults which became most popular were:
1. The Phrygian cult of Cybele and her son Attis.
2. The Egyptian cult of Osiris and his mother Isis.
3. The Iranian cult of the worship of Mithras as the savior and redeemer of
sinful mankind.
The Phrygian and Egyptian mysteries taught that the divine son (respectively
Attis and Osiris) had experienced death and had been resurrected by divine
power, and further that all who were properly initiated into the mystery, and
who reverently celebrated the anniversary of the god's death and resurrection,
would thereby become partakers of his divine nature and his immortality.
The Phrygian ceremonies were imposing but degrading; their bloody festivals
indicate how degraded and primitive these Levantine mysteries became. The most
holy day was Black Friday, the "day of blood," commemorating the self-inflicted
death of Attis. After three days of the celebration of the sacrifice and death
of Attis the festival was turned to joy in honor of his resurrection.
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The rituals of the worship of Isis and Osiris were more refined and impressive
than were those of the Phrygian cult. This Egyptian ritual was built around the
legend of the Nile god of old, a god who died and was resurrected, which
concept was derived from the observation of the annually recurring stoppage of
vegetation growth followed by the springtime restoration of all living plants.
The frenzy of the observance of these mystery cults and the orgies of their
ceremonials, which were supposed to lead up to the "enthusiasm" of the
realization of divinity, were sometimes most revolting.
5. THE CULT OF MITHRAS
The Phrygian and Egyptian mysteries eventually gave way before the greatest of
all the mystery cults, the worship of Mithras. The Mithraic cult made its
appeal to a wide range of human nature and gradually supplanted both of its
predecessors. Mithraism spread over the Roman Empire through the propagandizing
of Roman legions recruited in the Levant, where this religion was the vogue,
for they carried this belief wherever they went. And this new religious ritual
was a great improvement over the earlier mystery cults.
The cult of Mithras arose in Iran and long persisted in its homeland despite
the militant opposition of the followers of Zoroaster. But by the time
Mithraism reached Rome, it had become greatly improved by the absorption of
many of Zoroaster's teachings. It was chiefly through the Mithraic cult that
Zoroaster's religion exerted an influence upon later appearing Christianity.
The Mithraic cult portrayed a militant god taking origin in a great rock,
engaging in valiant exploits, and causing water to gush forth from a rock
struck with his arrows. There was a flood from which one man escaped in a
specially built boat and a last supper which Mithras celebrated with the
sun-god before he ascended into the heavens. This sun-god, or Sol Invictus, was
a degeneration of the Ahura-Mazda deity concept of Zoroastrianism. Mithras was
conceived as the surviving champion of the sun-god in his struggle with the god
of darkness. And in recognition of his slaying the mythical sacred bull,
Mithras was made immortal, being exalted to the station of intercessor for the
human race among the gods on high.
The adherents of this cult worshiped in caves and other secret places, chanting
hymns, mumbling magic, eating the flesh of the sacrificial animals, and
drinking the blood. Three times a day they worshiped, with special weekly
ceremonials on the day of the sun-god and with the most elaborate observance of
all on the annual festival of Mithras, December twenty-fifth. It was believed
that the partaking of the sacrament ensured eternal life, the immediate
passing, after death, to the bosom of Mithras, there to tarry in bliss until
the judgment day. On the judgment day the Mithraic keys of heaven would unlock
the gates of Paradise for the reception of the faithful; whereupon all the
unbaptized of the living and the dead would be annihilated upon the return of
Mithras to earth. It was taught that, when a man died, he went before Mithras
for judgment, and that at the end of the world Mithras would summon all the
dead from their graves to face the last judgment. The wicked would be destroyed
by fire, and the righteous would reign with Mithras forever.
At first it was a religion only for men, and there were seven different orders
into which believers could be successively initiated. Later on, the wives and
top of page - 1083
daughters of believers were admitted to the temples of the Great Mother, which
adjoined the Mithraic temples. The women's cult was a mixture of Mithraic
ritual and the ceremonies of the Phrygian cult of Cybele, the mother of Attis.
6. MITHRAISM AND CHRISTIANITY
Prior to the coming of the mystery cults and Christianity, personal religion
hardly developed as an independent institution in the civilized lands of North
Africa and Europe; it was more of a family, city-state, political, and imperial
affair. The Hellenic Greeks never evolved a centralized worship system; the
ritual was local; they had no priesthood and no "sacred book." Much as the
Romans, their religious institutions lacked a powerful driving agency for the
preservation of higher moral and spiritual values. While it is true that the
institutionalization of religion has usually detracted from its spiritual
quality, it is also a fact that no religion has thus far succeeded in surviving
without the aid of institutional organization of some degree, greater or
lesser.
Occidental religion thus languished until the days of the Skeptics, Cynics,
Epicureans, and Stoics, but most important of all, until the times of the great
contest between Mithraism and Paul's new religion of Christianity.
During the third century after Christ, Mithraic and Christian churches were
very similar both in appearance and in the character of their ritual. A
majority of such places of worship were underground, and both contained altars
whose backgrounds variously depicted the sufferings of the savior who had
brought salvation to a sin-cursed human race.
Always had it been the practice of Mithraic worshipers, on entering the temple,
to dip their fingers in holy water. And since in some districts there were
those who at one time belonged to both religions, they introduced this custom
into the majority of the Christian churches in the vicinity of Rome. Both
religions employed baptism and partook of the sacrament of bread and wine. The
one great difference between Mithraism and Christianity, aside from the
characters of Mithras and Jesus, was that the one encouraged militarism while
the other was ultrapacific. Mithraism's tolerance for other religions (except
later Christianity) led to its final undoing. But the deciding factor in the
struggle between the two was the admission of women into the full fellowship of
the Christian faith.
In the end the nominal Christian faith dominated the Occident. Greek philosophy
supplied the concepts of ethical value; Mithraism, the ritual of worship
observance; and Christianity, as such, the technique for the conservation of
moral and social values.
7. THE CHRISTIAN RELIGION
A Creator Son did not incarnate in the likeness of mortal flesh and bestow
himself upon the humanity of Urantia to reconcile an angry God but rather to
win all mankind to the recognition of the Father's love and to the realization
of their sonship with God. After all, even the great advocate of the atonement
doctrine realized something of this truth, for he declared that "God was in
Christ reconciling the world to himself."
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It is not the province of this paper to deal with the origin and dissemination
of the Christian religion. Suffice it to say that it is built around the person
of Jesus of Nazareth, the humanly incarnate Michael Son of Nebadon, known to
Urantia as the Christ, the anointed one. Christianity was spread throughout the
Levant and Occident by the followers of this Galilean, and their missionary
zeal equaled that of their illustrious predecessors, the Sethites and
Salemites, as well as that of their earnest Asiatic contemporaries, the
Buddhist teachers.
The Christian religion, as a Urantian system of belief, arose through the
compounding of the following teachings, influences, beliefs, cults, and
personal individual attitudes:
1. The Melchizedek teachings, which are a basic factor in all the religions of
Occident and Orient that have arisen in the last four thousand years.
2. The Hebraic system of morality, ethics, theology, and belief in both
Providence and the supreme Yahweh.
3. The Zoroastrian conception of the struggle between cosmic good and evil,
which had already left its imprint on both Judaism and Mithraism. Through
prolonged contact attendant upon the struggles between Mithraism and
Christianity, the doctrines of the Iranian prophet became a potent factor in
determining the theologic and philosophic cast and structure of the dogmas,
tenets, and cosmology of the Hellenized and Latinized versions of the teachings
of Jesus.
4. The mystery cults, especially Mithraism but also the worship of the Great
Mother in the Phrygian cult. Even the legends of the birth of Jesus on Urantia
became tainted with the Roman version of the miraculous birth of the Iranian
savior-hero, Mithras, whose advent on earth was supposed to have been witnessed
by only a handful of gift-bearing shepherds who had been informed of this
impending event by angels.
5. The historic fact of the human life of Joshua ben Joseph, the reality of
Jesus of Nazareth as the glorified Christ, the Son of God.
6. The personal viewpoint of Paul of Tarsus. And it should be recorded that
Mithraism was the dominant religion of Tarsus during his adolescence. Paul
little dreamed that his well-intentioned letters to his converts would someday
be regarded by still later Christians as the "word of God." Such well-meaning
teachers must not be held accountable for the use made of their writings by
later-day successors.
7. The philosophic thought of the Hellenistic peoples, from Alexandria and
Antioch through Greece to Syracuse and Rome. The philosophy of the Greeks was
more in harmony with Paul's version of Christianity than with any other current
religious system and became an important factor in the success of Christianity
in the Occident. Greek philosophy, coupled with Paul's theology, still forms
the basis of European ethics.
As the original teachings of Jesus penetrated the Occident, they became
Occidentalized, and as they became Occidentalized, they began to lose their
potentially universal appeal to all races and kinds of men. Christianity,
today, has become a religion well adapted to the social, economic, and
political mores of the white races. It has long since ceased to be the religion
of Jesus, although it still valiantly portrays a beautiful religion about Jesus
to such individuals as
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sincerely seek to follow in the way of its teaching. It has glorified Jesus as
the Christ, the Messianic anointed one from God, but has largely forgotten the
Master's personal gospel: the Fatherhood of God and the universal brotherhood
of all men.
And this is the long story of the teachings of Machiventa Melchizedek on
Urantia. It is nearly four thousand years since this emergency Son of Nebadon
bestowed himself on Urantia, and in that time the teachings of the "priest of
El Elyon, the Most High God," have penetrated to all races and peoples. And
Machiventa was successful in achieving the purpose of his unusual bestowal;
when Michael made ready to appear on Urantia, the God concept was existent in
the hearts of men and women, the same God concept that still flames anew in the
living spiritual experience of the manifold children of the Universal Father as
they live their intriguing temporal lives on the whirling planets of space.
[Presented by a Melchizedek of Nebadon.]
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
Of Human Government Development Of The State Government On A Neighboring Planet
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
The Orient Andite Expansion In The Occident Development Of Modern Civilization
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
Religion Religion In Human Experience The Real Nature Of Religion The
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
The Adjuster And The Soul Personality Survival Seraphic Guardians Of Destiny
Seraphic Planetary Government The Supreme Being The Almighty Supreme God The
Supreme Supreme And Ultimate--time And Space The Bestowals Of Christ Michael
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