The Urantia Book -- Part IV. The Life And
Teachings Of Jesus
PAPER 196: Section 3.
The Supremacy Of Religion
Personal, spiritual religious experience is an efficient solvent for most
mortal difficulties; it is an effective sorter, evaluator, and adjuster of
all human problems. Religion does not remove or destroy human troubles, but
it does dissolve, absorb, illuminate, and transcend them. True religion unifies
the personality for effective adjustment to all mortal requirements. Religious
faith -- the positive leading of the indwelling divine presence -- unfailingly
enables the God-knowing man to bridge that gulf existing between the intellectual
logic which recognizes the Universal First Cause as It and those positive
affirmations of the soul which aver this First Cause is He, the heavenly
Father of Jesus' gospel, the personal God of human salvation.
There are just three elements in universal reality: fact, idea, and relation.
The religious consciousness identifies these realities as science, philosophy,
and truth. Philosophy would be inclined to view these activities as reason,
wisdom, and faith -- physical reality, intellectual reality, and spiritual
reality. We are in the habit of designating these realities as thing, meaning,
The progressive comprehension of reality is the equivalent of approaching
God. The finding of God, the consciousness of identity with reality, is the
equivalent of the experiencing of self-completion
-- self-entirety, self-totality.
The experiencing of total reality is the full realization of God, the finality
of the God-knowing experience.
The full summation of human life is the knowledge that man is educated by
fact, ennobled by wisdom, and saved -- justified -- by religious faith.
Physical certainty consists in the logic of science; moral certainty, in the
wisdom of philosophy; spiritual certainty, in the truth of genuine religious
The mind of man can attain high levels of spiritual insight and corresponding
spheres of divinity of values because it is not wholly material. There is
a spirit nucleus in the mind of man -- the Adjuster of the divine presence.
There are three separate evidences of this spirit indwelling of the human
1. Humanitarian fellowship -- love. The purely animal mind may be gregarious
for self-protection, but only the spirit-indwelt intellect is unselfishly
altruistic and unconditionally loving.
2. Interpretation of the universe -- wisdom. Only the spirit-indwelt mind
can comprehend that the universe is friendly to the individual.
3. Spiritual evaluation of life -- worship. Only the spirit-indwelt man can
realize the divine presence and seek to attain a fuller experience in and
with this foretaste of divinity.
The human mind does not create real values; human experience does not yield
universe insight. Concerning insight, the recognition of moral values and
the discernment of spiritual meanings, all that the human mind can do is to
discover, recognize, interpret, and choose.
The moral values of the universe become intellectual possessions by the exercise
of the three basic judgments, or choices, of the mortal mind:
- Self-judgment -- moral choice.
- Social-judgment -- ethical choice.
- God-judgment -- religious choice.
Thus it appears that all human progress is effected by a technique of conjoint
Unless a divine lover lived in man, he could not unselfishly and spiritually
love. Unless an interpreter lived in the mind, man could not truly realize the
unity of the universe. Unless an evaluator dwelt with man, he could not possibly
appraise moral values and recognize spiritual meanings. And this lover hails
from the very source of infinite love; this interpreter is a part of Universal
Unity; this evaluator is the child of the Center and Source of all absolute
values of divine and eternal reality.
Moral evaluation with a religious meaning -- spiritual insight -- connotes the
individual's choice between good and evil, truth and error, material and spiritual,
human and divine, time and eternity. Human survival is in great measure dependent
on consecrating the human will to the choosing of those values selected by this
spirit-value sorter -- the indwelling interpreter
and unifier. Personal religious experience consists in two phases: discovery
in the human mind and revelation by the indwelling divine spirit. Through oversophistication
or as a result of the irreligious conduct of professed religionists, a man,
or even a generation of men, may elect to suspend their efforts to discover
the God who indwells them; they may fail to progress in and attain the divine
revelation. But such attitudes of spiritual nonprogression
cannot long persist because of the presence and influence of the indwelling
This profound experience of the reality of the divine indwelling forever transcends
the crude materialistic technique of the physical sciences. You cannot put spiritual
joy under a microscope; you cannot weigh love in
a balance; you cannot measure moral values; neither can you estimate the quality
of spiritual worship.
The Hebrews had a religion of moral sublimity; the Greeks evolved a religion
of beauty; Paul and his conferees founded a religion of faith, hope, and charity.
Jesus revealed and exemplified a religion of love: security in the Father's
love, with joy and satisfaction consequent upon sharing this love in the service
of the human brotherhood.
Every time man makes a reflective moral choice, he immediately experiences a
new divine invasion of his soul. Moral choosing constitutes religion as the
motive of inner response to outer conditions. But such a real religion is not
a purely subjective experience. It signifies the whole of the subjectivity
of the individual engaged in a meaningful and intelligent response to total
objectivity -- the universe and its Maker.
The exquisite and transcendent experience of loving and being loved is not just
a psychic illusion because it is so purely subjective. The one truly divine
and objective reality that is associated with mortal beings, the Thought Adjuster,
functions to human observation apparently as an exclusively subjective phenomenon.
Man's contact with the highest objective reality, God, is only through the purely
subjective experience of knowing him, of worshiping him, of realizing sonship
True religious worship is not a futile monologue of self-deception. Worship
is a personal communion with that which is divinely real, with that which is
the very source of reality. Man aspires by worship to be better and thereby
eventually attains the best.
The idealization and attempted service of truth, beauty, and goodness is not
a substitute for genuine religious experience -- spiritual reality. Psychology
and idealism are not the equivalent of religious reality. The projections of
the human intellect may indeed originate false gods -- gods in man's image --
but the true God-consciousness does not have such an origin. The God-consciousness
is resident in the indwelling spirit. Many of the religious systems of man come
from the formulations of the human intellect, but the God-consciousness is not
necessarily a part of these grotesque systems of religious slavery.
God is not the mere invention of man's idealism; he is the very source of all
such superanimal insights and values. God is not a hypothesis formulated to
unify the human concepts of truth, beauty, and goodness; he is the personality
of love from whom all of these universe manifestations are derived. The truth,
beauty, and goodness of man's world are unified by the increasing spirituality
of the experience of mortals ascending toward Paradise realities. The unity
of truth, beauty, and goodness can only be realized in the spiritual experience
of the God-knowing personality.
Morality is the essential pre-existent soil of personal God-consciousness, the
personal realization of the Adjuster's inner presence, but such morality is
not the source of religious experience and the resultant spiritual insight.
The moral nature is superanimal but subspiritual. Morality is equivalent to
the recognition of duty, the realization of the existence of right and wrong.
The moral zone intervenes between the animal and the human types of mind as
morontia functions between the material and the spiritual spheres of personality
The evolutionary mind is able to discover law, morals, and ethics; but the bestowed
spirit, the indwelling Adjuster, reveals to the evolving human mind the lawgiver,
the Father-source of all that is true, beautiful, and good; and such an illuminated
man has a religion and is spiritually equipped to begin the long and adventurous
search for God.
Morality is not necessarily spiritual; it may be wholly and purely human, albeit
real religion enhances all moral values, makes them more meaningful. Morality
without religion fails to reveal ultimate goodness, and it also fails to provide
for the survival of even its own moral values. Religion provides for the enhancement,
glorification, and assured survival of everything morality recognizes and approves.
Religion stands above science, art, philosophy, ethics, and morals, but not
independent of them. They are all indissolubly interrelated in human experience,
personal and social. Religion is man's supreme experience in the mortal nature,
but finite language makes it forever impossible for theology ever adequately
to depict real religious experience.
Religious insight possesses the power of turning defeat into higher desires
and new determinations. Love is the highest motivation which man may utilize
in his universe ascent. But love, divested of truth, beauty, and goodness, is
only a sentiment, a philosophic distortion, a psychic illusion, a spiritual
deception. Love must always be redefined on successive levels of morontia and
Art results from man's attempt to escape from the lack of beauty in his material
environment; it is a gesture toward the morontia level. Science is man's effort
to solve the apparent riddles of the material universe.
Philosophy is man's attempt at the unification of human experience. Religion
is man's supreme gesture, his magnificent reach for final reality, his determination
to find God and to be like him.
In the realm of religious experience, spiritual possibility is potential reality.
Man's forward spiritual urge is not a psychic illusion. All of man's universe
romancing may not be fact, but much, very much,
Some men's lives are too great and noble to descend to the low level of being
merely successful. The animal must adapt itself to the environment, but the
religious man transcends his environment and in this way escapes the limitations
of the present material world through this insight of divine love. This concept
of love generates in the soul of man that superanimal effort to find truth,
beauty, and goodness; and when he does find them, he is glorified in their
embrace; he is consumed with the desire to live them, to do righteousness.
Be not discouraged; human evolution is still in progress, and the revelation
of God to the world, in and through Jesus, shall not fail.
The great challenge to modern man is to achieve better communication with
the divine Monitor that dwells within the human mind. Man's greatest adventure
in the flesh consists in the well-balanced and sane effort to advance the
borders of self-consciousness out through the dim realms of embryonic soul-consciousness
in a wholehearted effort to reach the borderland of spirit-consciousness --
contact with the divine presence. Such an experience constitutes God-consciousness,
an experience mightily confirmative of the pre-existent truth of the religious
experience of knowing God. Such spirit-consciousness is the equivalent of
the knowledge of the actuality of sonship with God. Otherwise, the assurance
of sonship is the experience of faith.
And God-consciousness is equivalent to the integration of the self with the
universe, and on its highest levels of spiritual reality. Only the spirit
content of any value is imperishable. Even that which is true, beautiful,
and good may not perish in human experience. If man does not choose to survive,
then does the surviving Adjuster conserve those realities born of love and
nurtured in service. And all these things are a part of the Universal Father.
The Father is living love, and this life of the Father is in his Sons. And
the spirit of the Father is in his Sons' sons -- mortal men. When all is said
and done, the Father idea is still the highest human concept of God.