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Nobility and grandeur are too close to ego type responses for me, I’ll leave those for religiously mature people . . .
You just boxed in anyone who wants to try to describe nobility and grandeur. If they do, they’ll have to assume spiritual superiority for being more religiously mature. So, I guess I won’t venture an explanation or description either.
Nobility and grandeur are too close to ego type responses for me, I’ll leave those for religiously mature people . . .
You just boxed in anyone who wants to try to describe nobility and grandeur. If they do, they’ll have to assume spiritual superiority for being more religiously mature. So, I guess I won’t venture an explanation or description either.
I was referring to me.
Not trying to box anyone in, sorry if I came across that way.
I tend to avoid those feelings because I maybe too easily think it’s ego.
Please do venture any and all explainations.Here’s the thing about nobility, just like goodness, it’s unconscious. You wouldn’t know whether you had it or not.
100:6.3 (1100.5) The marks of human response to the religious impulse embrace the qualities of nobility and grandeur.
So what are the qualities of nobility and grandeur that mark the response to the religious impulse. What is the religious impulse?
100:6.3 (1100.5) The marks of human response to the religious impulse embrace the qualities of nobility and grandeur.
So what are the qualities of nobility and grandeur that mark the response to the religious impulse. What is the religious impulse?
Nobility and grandeur are too close to ego type responses for me, I’ll leave those for religiously mature people to sort out but I always interpret religious impules as the urge for righteousness.
Gene – I think you are confusing the traits/characteristics of nobility and the self’s assertion or claim of being noble – the ego type of response. The qualities of true nobility are those behaviors which are in service – self forgetting service – for others, and often (or most nobly) those which are not in our own best interests personally or materially. The post you erased earlier as too personal included, IMO, your personal testimony of your own noble acts on behalf of others, specifically family. Remember the caveman protecting his children and the mother of his children? Quote: “…Immediately you recognize that such a picture stands for the beginnings of much that is fine and noble in the human race…”
Qualities of nobility are not so uncommon among the common people of any world including our own. Here’s 100 quotes in the UB for either noble OR nobility:
I think nobility begins with one’s ideals and aspirations and I think nobility can be defined in the same terms and definitions as the fruits of the Spirit….for the noble character is, to me, that character that is being spiritized and spiritualized in response to the ministry of the Spirit(s) within. Nobility is that which is expressed by the person that is true, beautiful, and good.
Ego has no part in it…just the opposite…the more ego and material oriented the person, the less noble they are, by definition. I don’t think it is important, or even helpful, to consider how we/I might be noble…but it is extremely important to discern the nobility of others in their acts and expressions of love and service. We are taught that social progress through the Mortal Epochs is moved forward by acts of nobility by the common person and those persons of courageous and uncommon nobility. All such persons and all such progress reflects the reality that …..as goes the parts, so goes the whole. All progress that is spiritual or religious in origin and nature is noble. Every choice and act that reflects universe reality and God’s love is noble in nature and effect.
Bonita says above: “Here’s the thing about nobility, just like goodness, it’s unconscious. You wouldn’t know whether you had it or not.”
Me here: Exactly!! But you should be able to recognize it in others.
Didn’t we recently have a topic about being born of the spirit?
Not that I can find. I did find two topics on soul with related content:
https://urantia-association.org/forums/topic/the-urantia-book-and-the-soul/
https://urantia-association.org/forums/topic/the-soul-an-experiential-acquirement/
I think it would be very appropriate and helpful to examine the topic of being born of the spirit….and rebirth or being born again as that may be different(?). And the difference in the cognitive, volitional will of intentional TA cooperation and that responsive/reflexive cooperation that is not so cognitively intentional – if that distinction makes sense or has any importance.
I look forward to your thoughts and those writings you may wish to share….and all related text too of course!
. . . I think nobility can be defined in the same terms and definitions as the fruits of the Spirit . . .
I think fruits of the spirit and nobility are synonymous. They’re one and the same thing. Jesus had the most noble character we will ever know and he, as the Spirit of Truth, is the mechanism (vine) by which the fruits of the spirit are now able to be manifested in our lives as a noble character.
194:3.1 The Creator Son, in the flesh, revealed God to men; the Spirit of Truth, in the heart, reveals the Creator Son to men. When man yields the “fruits of the spirit” in his life, he is simply showing forth the traits which the Master manifested in his own earthly life.
We are dual natured individuals; we have two characters. A noble character is the nature of the soul, that part of us which has the potential for eternal life. Our material natures do not yield fruits of the spirit (34:7.1); they only yield social fruits and a material, earthly character (102:7.4). Living the religious life is living with the soul’s character as one’s dominant nature.
I think it would be very appropriate and helpful to examine the topic of being born of the spirit….and rebirth or being born again as that may be different(?).
Since we are talking about character, how about looking at the Master’s parable on that subject. I copied my comments from the long ago topic on parables.56:5.2 It was during this same sermon that Jesus made use of his first and only parable having to do with his own trade — carpentry. In the course of his admonition to “Build well the foundations for the growth of a noble character of spiritual endowments,” he said: “In order to yield the fruits of the spirit, you must be born of the spirit. You must be taught by the spirit and be led by the spirit if you would live the spirit-filled life among your fellows. But do not make the mistake of the foolish carpenter who wastes valuable time squaring, measuring, and smoothing his worm-eaten and inwardly rotting timber and then, when he has thus bestowed all of his labor upon the unsound beam, must reject it as unfit to enter into the foundations of the building which he would construct to withstand the assaults of time and storm. Let every man make sure that the intellectual and moral foundations of character are such as will adequately support the superstructure of the enlarging and ennobling spiritual nature, which is thus to transform the mortal mind and then, in association with that re-created mind, is to achieve the evolvement of the soul of immortal destiny. Your spirit nature — the jointly created soul — is a living growth, but the mind and morals of the individual are the soil from which these higher manifestations of human development and divine destiny must spring. The soil of the evolving soul is human and material, but the destiny of this combined creature of mind and spirit is spiritual and divine.”
Jesus explains how the mind works in order to evolve a soul. He makes the following points (in my words):
- The foundation of a religious life requires being born of the spirit.
- Religious living requires transformation of the mind, a moral mind being taught and led by the spirit.
- One must not waste time on that which is unfit for religious living, or soul evolution.
- The foundations of the religious life are intellectual and moral.
- One does not build a soul, one builds only the moral and intellectual foundation from which it grows.
- Religious living results in the growth of a noble character.
- The enlarging and ennobling character is a superstructure.
- The superstructure of a noble character transforms the mind; it recreates it.
- The mortal mind associates itself with the recreated mind in order to further evolve (grow) the immortal soul.
The concept of a recreated mind, or a superstructure mind, has always intrigued me. A recreated mind is one that has been born of the spirit. A recreated mind has not only received the indwelling Spirit of God (Adjuster), but also recognizes the presence of the indwelling Spirit. (34:6.7) And, it is by faith and insight that we are able to recognize this presence. (150:5.2) The supermind is the Holy Spirit, and I believe her presence plays a vital part in spiritual rebirth as well as soul growth.
100:6.3 (1100.5) The marks of human response to the religious impulse embrace the qualities of nobility and grandeur.
So what are the qualities of nobility and grandeur that mark the response to the religious impulse. What is the religious impulse?
100:6.3 (1100.5) The marks of human response to the religious impulse embrace the qualities of nobility and grandeur.
So what are the qualities of nobility and grandeur that mark the response to the religious impulse. What is the religious impulse?
Nobility and grandeur are too close to ego type responses for me, I’ll leave those for religiously mature people to sort out but I always interpret religious impules as the urge for righteousness.
Gene – I think you are confusing the traits/characteristics of nobility and the self’s assertion or claim of being noble – the ego type of response. The qualities of true nobility are those behaviors which are in service – self forgetting service – for others, and often (or most nobly) those which are not in our own best interests personally or materially. The post you erased earlier as too personal included, IMO, your personal testimony of your own noble acts on behalf of others, specifically family. Remember the caveman protecting his children and the mother of his children? Quote: “…Immediately you recognize that such a picture stands for the beginnings of much that is fine and noble in the human race…”
Qualities of nobility are not so uncommon among the common people of any world including our own. Here’s 100 quotes in the UB for either noble OR nobility:
I think nobility begins with one’s ideals and aspirations and I think nobility can be defined in the same terms and definitions as the fruits of the Spirit….for the noble character is, to me, that character that is being spiritized and spiritualized in response to the ministry of the Spirit(s) within. Nobility is that which is expressed by the person that is true, beautiful, and good.
Ego has no part in it…just the opposite…the more ego and material oriented the person, the less noble they are, by definition. I don’t think it is important, or even helpful, to consider how we/I might be noble…but it is extremely important to discern the nobility of others in their acts and expressions of love and service. We are taught that social progress through the Mortal Epochs is moved forward by acts of nobility by the common person and those persons of courageous and uncommon nobility. All such persons and all such progress reflects the reality that …..as goes the parts, so goes the whole. All progress that is spiritual or religious in origin and nature is noble. Every choice and act that reflects universe reality and God’s love is noble in nature and effect.
Bonita says above: “Here’s the thing about nobility, just like goodness, it’s unconscious. You wouldn’t know whether you had it or not.”
Me here: Exactly!! But you should be able to recognize it in others.
Perspective appreciated, thank you.
So really-nobility & grandeur can almost be new words or old ones with new coined meanings-Webster doesn’t always do it, my mistake.
Should have searched TUB.I think the standardized and accepted definition (Latin and Olde/Middle English) is quite accurate and supports the usage of the term as written by the authors – not every definition but specifically:
From Webster’s: possessing, characterized by, or arising from superiority of mind or character or of ideals or morals : lofty a noble ambition a noble cause
The word noble, in addition to referring to someone born to aristocratic ranks, can also be used to describe someone of outstanding character. That word first appeared in English in the 13th century, and its antonym, “ignoble,” came about two centuries later. Ignoble derives via Middle English and Middle French from the Latin prefix in- (“not”) and the Old Latin gnobilis (“noble”). Originally, “ignoble” described someone born to common or plebeian origins, but by the late 16th century it had come to describe people of dishonorable character, or the actions performed by such people.
Godliness is the most lofty of aspirations and/or ambitions and all behaviors and choices that might be considered noble originate in God and come from God and come by the branch’s attachment to the vine. And this is why, as Bonita said, nobility of character and its expressions are, in their purest form and function, unconscious. Nobility is a reflection of character in action…the ‘character’ of soul, the embodiment of truth, beauty, and goodness. It cannot be self centered or self serving and be noble.
I do think mortals can strive to be or become noble and to act nobly by volition….a conscious effort based on a noble aspiration and idealism. But one becomes noble as a result of growth and spiritization. And I think it can be argued, based on the UB teachings on Religion In Human Experience that all such nobility and all that is noble in all people who are noble can only be a result of religious experience….whether conscious or unconscious, a true result of religious experience and personal transformation…and this is true because all that is noble in its expression comes from God to the person within – from the vine through the branch flows all that is or can be noble….recall the cave man!
100:6.1 (1100.3) Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause.
I think it might be important to consider how the truth seeker and religionist in pursuit of understanding and wishing to express the transformative power of the religious experience does so or may do so in the normal day to day life we all live as we pass by. The UB is very clear that no one must abandon or forsake daily life, family life, material obligations, etc. Religious living is not an escape from material life and its demands….rather, it is or becomes an effective method and WAY OF LIVING that life. Religious living is NOT austere, severe, quixotic, isolated, mystical, or any other “technique of reality avoidance”.
Religion, personal religion should be a “mode of living”….our WAY of life itself, our daily life…our life in home and at work and in community, and as citizen, child, sibling, parent, and grandparent, etc. All that this means is that we remain loyal to God and truth, beauty, and goodness to attach our branch to God’s vine and this guiding principal guides us at every intersection of relationship, circumstance, situation, and decision. And that we do so with the understanding that we seek meanings and values in these intersections and hope to express our ideals in our decisions, knowing we have much to experience and learn, developing patience with our shortcomings, failures, disappointments while striving to get it a little better next time, and with a growing confidence and trust in God’s purpose, power, and plan and this friendly universe where love rules. And as we children of time learn to live this way, our branch will grow the fruit of the vine, and we will be blessed for our loyalty and attachment to the Devine Vine of Love.
When I first read this Paper so long ago (and the following dozen), I immediately recognized it as the most practical how-to-guide ever written!!! What are the connections and the motives and the priorities and the practical steps which may be implemented and employed. How could I DO what the Master taught in the 4th Revelation? How to interpret the parables and beatitudes and apply them to my daily life…and do so without extremisms and radicalization and displacement and isolation but with effect and meaning and transcendent results? Suddenly the pearl of great price seemed ‘affordable’ and attainable to me. It all seemed so practical suddenly and clearly.
My idealism became money in the bank and results came quickly and certainly by embracing this new philosophy of living which became a mode of living. To be sure, immaturity and error and disappointment and failure did not vanish….but confidence, patience, persistence, and trust became more constant companions through all of those….which completely and profoundly changes and defangs those other things, softening their sting and relieving the anxieties that they so often bring along in our daily life. In this way, and over time, uncertainty changes in its very nature…it truly becomes the reality of adventure, the source of adventure….for there can be no adventure or anticipation without uncertainty in what comes next and what will happen when it does!
In our daily life change is the only changeless thing it seems (and we will learn, God’s love is likewise changeless – another story and lesson….)…we cannot prevent change or resist change or avoid change….to be anxious and constantly fearful about change is, by definition insane, dysfunctional, and impractical…we must learn to face change and embrace the fact, function, and reality of change. The best method to embrace change is our attachment to the vine, for by that attachment to reality and the source of reality and the flow of truth, beauty, goodness, and love then does change reflect growth, maturity, wisdom, power, skill, capability, functionality, and the ability to better serve our Lord and all our fellow children in this friendly universe.
And this leads us to the secret of the universe….the more of us who embrace this mode of being and living, the more of us who serve one another, and the more wise and powerful is that service, and this experiential growth in wisdom, love, and power will eventuate sometime, but incrementally right now and every moment of time in aggregation, in the future, a better future, a better and better and then more better future….the story of the Supreme….coming up in Paper 115.
If God should grant me sufficient time….I hope to continue this study forward Paper by Paper from 100 to 118…where we discover the wonder of being tadpoles and the children of time and the Paradise Pilgrims. What a story! Our story!
And all we must do is be loyal…loyal to God and his Spirit/Fragment within…and the prize of the eternal adventure becomes ours – right now!
“…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 Tadpole Way!!!
Beautifully put Bradly . . . obviously from the heart (soul).
Do you remember that time when Jesus, Ganid and Gonod went to see Tiberius and Tiberius commented on Jesus’ character? Even he could easily recognize nobility when he saw it, and because of that, he knew he himself did not have it. When it comes to nobility, just being your honest and sincere self is enough to open minds.
132:0.1 Since Gonod carried greetings from the princes of India to Tiberius, the Roman ruler, on the third day after their arrival in Rome the two Indians and Jesus appeared before him. The morose emperor was unusually cheerful on this day and chatted long with the trio. And when they had gone from his presence, the emperor, referring to Jesus, remarked to the aide standing on his right, “If I had that fellow’s kingly bearing and gracious manner, I would be a real emperor, eh?”
Yes…what a powerful self-realization and moment of humility by the most powerful human on the planet….true discernment and illustrative of the noble character of the Master prior to his public ministry and transfiguration even.
While composing my prior post, I got to thinking about the parable of the talents. As I said, being quite the student of the Jesusonian Gospel and 4th Epochal Revelation as it is recorded in the KJV in my youth, I found the UB so helpful….not only in its detail and expansion of the story and teachings of Jesus but also in the teachings about the inner light and life and spirit and mind ministries and networks that truly wire us each and all spiritually and most definitively in our dual natures. Our spiritual life is not unnatural but just the opposite, it is completely natural and even more powerful than the material nature….for those who listen, respond, and seek this reality.
I think the parable of the talents teaches us that the “return” ON our talents (as opposed to the return OF our talent to its bestower) is simply a function of our pursuit of the spirit led life. It does not require great intellect or cleverness or risk taking….it only requires loyalty and confidence – that is the vehicle of investment of our talent(s), be they many or few, large or small.
102:3.3 (1121.5) Material feelings, human emotions, lead directly to material actions, selfish acts. Religious insights, spiritual motivations, lead directly to religious actions, unselfish acts of social service and altruistic benevolence.
When our “mode of living” is determined by and defined by our religious life, insights, and motivations within, then do we automatically and directly begin to bear the fruits of the Spirit which always… “lead directly to religious actions, unselfish acts of social service and altruistic benevolence”….at home, work, community, and world!!
The parable is NOT about what to do or when or to whom or how much or how often….the parable of the talents is about a religious philosophy of living and our mode of daily living….day by day as we pass by. Reading this Paper dissolved all the mystery as what I was to do and how I was to invest my talent(s). And it absolved me from any concern as to the amount of ‘return’ I might deliver by my earnest and sincere efforts, no matter how meager or how grand. What a relief!!! I am not measured by how many souls I ‘save’ or how many good deeds I perform or the great and glorious outcomes of my service or even the wisdom I employ or success I might achieve. My return is in the hands of God….only the act and the sincerity are mine – the outcomes are God’s. I lost so much confusion and doubt and anxiety by this simple understanding….finally!
Such recognition was immediately rewarded by this truth and its personal realization over time:
100:6.6 (1101.1) One of the most amazing earmarks of religious living is that dynamic and sublime peace, that peace which passes all human understanding, that cosmic poise which betokens the absence of all doubt and turmoil. Such levels of spiritual stability are immune to disappointment. Such religionists are like the Apostle Paul, who said: “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor anything else shall be able to separate us from the love of God.”
100:6.7 (1101.2) There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.
Glory Be!
I am not measured by how many souls I ‘save’ or how many good deeds I perform or the great and glorious outcomes of my service or even the wisdom I employ or success I might achieve. My return is in the hands of God….only the act and the sincerity are mine – the outcomes are God’s. I lost so much confusion and doubt and anxiety by this simple understanding….finally!
This is exactly what I’ve been saying for over a decade now whenever the topic of service comes up, or when people chastise the UB community for not doing enough. You’re exactly right. The act is ours, the consequences are God’s. But it’s the act that so many get hung up on, trying to determine what’s righteous and what is not. Sincerity is what matters most. Sure, one can act sincerely and still do the wrong thing, sincerity can still cause pain, but that’s what evolution is all about. We should not be afraid of making mistakes, but we should be very afraid of being insincere.
p103:5 9:5.7 Too often, all too often, you mar your minds by insincerity and sear them with unrighteousness; you subject them to animal fear and distort them by useless anxiety. Therefore, though the source of mind is divine, mind as you know it on your world of ascension can hardly become the object of great admiration, much less of adoration or worship. The contemplation of the immature and inactive human intellect should lead only to reactions of humility.
48:5.8 One of the purposes of the morontia career is to effect the permanent eradication from the mortal survivors of such animal vestigial traits as procrastination, equivocation, insincerity, problem avoidance, unfairness, and ease seeking. The mansonia life early teaches the young morontia pupils that postponement is in no sense avoidance. After the life in the flesh, time is no longer available as a technique of dodging situations or of circumventing disagreeable obligations.
Sincerity is the key to the kingdom (39:4.14) and even when we finally make it to Paradise, we have only mastered a sublime sincerity, the perfection of purpose. (26:4.13). Sincerity is what Jesus meant by a pure heart (140:8.20). Sincerity is also wedded to faith (158:5.2; 170:2.21), and to worship (16:8.14). I think sincerity is crucial.
100:6.7 (1101.2) There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.
100:6.8 (1101.3) Even evolutionary religion is all of this in loyalty and grandeur because it is a genuine experience. But revelatory religion is excellent as well as genuine. The new loyalties of enlarged spiritual vision create new levels of love and devotion, of service and fellowship; and all this enhanced social outlook produces an enlarged consciousness of the Fatherhood of God and the brotherhood of man.
100:6.9 (1101.4) The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.
As students of the Papers we know that revelatory revelation comes in two forms – personal and epochal – to the each and to the all (but not to the one for another or others). And we know that personal revelation has been empowered and personalized the past 2000 years by the Son’s Spirit – the Spirit of Truth. Those whose religious experience is guided by the creeds and doctrines of evolutionary/institutional religion are also influenced by personal revelation and the work of the God Fragment/TA and the Spirit of Truth and the Holy Spirit. Our personal religious experience is multi-faceted and unique to our own mind, soul, and being….we each must traverse the 7 psychic circles in our own way and time.
One of the effects of this experience, we are told above, is an enlarged spiritual vision and an enhanced social outlook resulting in an enlarged consciousness of our parent/child relationship, a personal relationship based in love, with God and also an enlarged concept or consciousness of the brotherhood of all humanity. Anyone who claims to be religious and yet does not have such an expanded concept and consciousness may not be having a “genuine” religious experience at all. This insight and realization will and must change one’s perspective of the world in which we live and the people who live on this world…both. If our religious experience does not change us and transform our attitude and views and our motives and priorities, then we must wonder how genuine is our experience and how sincere is our religion.
Notice there is a new “quality” of divine wisdom with revelation – both personal and epochal but perhaps especially so for epochal? Epochal revelation is given to reduce confusions and eliminate errors of evolutionary religion…and also personal revelation as limited and distorted by human experience and material mindedness.
Also it should be noted above that only experience in and with Religion In Human Experience that develops additional capacity for “subsequent reception of increased bestowals of divine wisdom and cosmic insight”. I recall we are told that a pint cannot hold a quart! But evidently a pint container can grow into a quart with time and experience and the growth of wisdom….especially when we can receive, discern, and utilize divine wisdom as it is received. This is a lesson on the progressive nature of Religion In Human Experience. There should be growth…growth of the fruits of the spirit, growth in the size of the branch, and more fruit…the pint growing into the quart and then the gallon, etc.
The next and final section of Paper 100 examines the attributes of Religion in Jesus’ Experience as a human….The Acme of Religious Living.
7. The Acme of Religious Living
100:7.1 (1101.5) Although the average mortal of Urantia cannot hope to attain the high perfection of character which Jesus of Nazareth acquired while sojourning in the flesh, it is altogether possible for every mortal believer to develop a strong and unified personality along the perfected lines of the Jesus personality. The unique feature of the Master’s personality was not so much its perfection as its symmetry, its exquisite and balanced unification. The most effective presentation of Jesus consists in following the example of the one who said, as he gestured toward the Master standing before his accusers, “Behold the man!”
I suggest this is a good time to read Paper 196 again! Section 7 and Paper 196 compliment each other so.
The Faith of Jesus
196:0.1 (2087.1) JESUS enjoyed a sublime and wholehearted faith in God. He experienced the ordinary ups and downs of mortal existence, but he never religiously doubted the certainty of God’s watchcare and guidance. His faith was the outgrowth of the insight born of the activity of the divine presence, his indwelling Adjuster. His faith was neither traditional nor merely intellectual; it was wholly personal and purely spiritual.
196:0.4 (2087.4) In the Master’s life on Urantia, this and all other worlds of the local creation discover a new and higher type of religion, religion based on personal spiritual relations with the Universal Father and wholly validated by the supreme authority of genuine personal experience….
196:1.3 (2090.4) To “follow Jesus” means to personally share his religious faith and to enter into the spirit of the Master’s life of unselfish service for man. One of the most important things in human living is to find out what Jesus believed, to discover his ideals, and to strive for the achievement of his exalted life purpose. Of all human knowledge, that which is of greatest value is to know the religious life of Jesus and how he lived it.
100:6.7 (1101.2) There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.
What does it mean to grasp the reality of the Supreme?
100:6.9 (1101.4) The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.
What’s the difference between divine wisdom and experiential human wisdom? How are they recognized?
100:6.7 (1101.2) There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.
What does it mean to grasp the reality of the Supreme?
100:6.9 (1101.4) The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.
What’s the difference between divine wisdom and experiential human wisdom? How are they recognized?
On the first question: philosophically, I think it might mean the personal comprehension that there is potential, that decisions and choices affect future outcomes…that destiny is not fate or predetermined but depends upon now and today…that what we choose and do now matters….that the universe contains non-mechanical realities whose future depends upon now. Which delivers a profound paradox to the mind which believes that God is fixed and unchangeable and infinite and eternally timeless….sort of unimaginable and unapproachable and impersonal I think. How does God become personal? How does God reside in time and motion? How do potentials exist rather than absolutes only? How is that and them who are now perfected and complete create and manage that which is not?
I think God the Supreme is a necessary and functional concept-bridge to explain time and space in relation to eternity and infinity. But the UB shows us the Supreme is far more than a mere concept-bridge but is the explanation for both potential and progress in time wherein and whereby Deity is integrated and inserted and insinuated into the creations of Deity and is so in participatory and evolutionary and progressive eventuations of realized potential which forever then is an engine for the creation and realization of ever more potential for future realization….a perpetual creator of potential and realization of potential of time and space within and into eternity and infinity.
(Okay, brain hurts now…I wouldn’t be surprised if that doesn’t make any sense at all….hahahaha. But you asked! I actually thought about this a lot before the UB found me and gave me an answer too obvious and reasonable to dispute or doubt…made perfect sense to me and made reality perception replete and satisfying for me! Experiential God simply had to exist to unify seemingly oppositional and contradictory aspects of reality perception and personal experience and a personal relationship with God by a being existing in time and space…or so I perceived this conundrum and paradox of Godhood.)
As to the second question, I will only offer some text for now (interestingly, both questions are integrally related I think):
19:2.3 (216.1) Wherever and whenever a Perfector of Wisdom functions, there and then divine wisdom functions. There is actuality of presence and perfection of manifestation in the knowledge and wisdom represented in the doings of these mighty and majestic personalities. They do not reflect the wisdom of the Paradise Trinity; they are that wisdom. They are the sources of wisdom for all teachers in the application of universe knowledge; they are the fountains of discretion and the wellsprings of discrimination to the institutions of learning and discernment in all universes.
19:2.4 (216.2) Wisdom is twofold in origin, being derived from the perfection of divine insight inherent in perfect beings and from the personal experience acquired by evolutionary creatures. The Perfectors of Wisdom are the divine wisdom of the Paradise perfection of Deity insight. Their administrative associates on Uversa, the Mighty Messengers, Those without Name and Number, and Those High in Authority, when acting together, are the universe wisdom of experience. A divine being can have perfection of divine knowledge. An evolutionary mortal can sometime attain perfection of ascendant knowledge, but neither of these beings alone exhausts the potentials of all possible wisdom. Accordingly, whenever in the conduct of the superuniverse it is desired to achieve the maximum of administrative wisdom, these perfectors of the wisdom of divine insight are always associated with those ascendant personalities who have come up to the high responsibilities of superuniverse authority through the experiential tribulations of evolutionary progression.
19:2.5 (216.3) The Perfectors of Wisdom will always require this complement of experiential wisdom for the completion of their administrative sagacity. But it has been postulated that a high and hitherto unattained level of wisdom may possibly be achieved by the Paradise finaliters after they are sometime inducted into the seventh stage of spirit existence. If this inference is correct, then would such perfected beings of evolutionary ascent undoubtedly become the most effective universe administrators ever to be known in all creation. I believe that such is the high destiny of finaliters.
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