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16:7.1 [Part I]
Intelligence alone cannot explain the moral nature. Morality, virtue, is indigenous to human personality. Moral intuition, the realization of duty, is a component of human mind endowment and is associated with the other inalienables of human nature: scientific curiosity and spiritual insight. Man's mentality far transcends that of his animal cousins, but it is his moral and religious natures that especially distinguish him from the animal world.
16:9.7 [Part I]
Unselfishness, aside from parental instinct, is not altogether natural; other persons are not naturally loved or socially served. It requires the enlightenment of reason, morality, and the urge of religion, God-knowingness, to generate an unselfish and altruistic social order. Man's own personality awareness, self-consciousness, is also directly dependent on this very fact of innate other-awareness, this innate ability to recognize and grasp the reality of other personality, ranging from the human to the divine.
34:4.10 [Part II]
The seven adjutant mind-spirits are the creation of the Divine Minister of a local universe. These mind-spirits are similar in character but diverse in power, and all partake alike of the nature of the Universe Spirit, although they are hardly regarded as personalities apart from their Mother Creator. The seven adjutants have been given the following names: the spirit of wisdom, the spirit of worship, the spirit of counsel, the spirit of knowledge, the spirit of courage, the spirit of understanding, the spirit of intuition — of quick perception.
34:4.12 [Part II]
But it was of Salvington that John wrote: "And out of the throne proceeded lightnings and thunderings and voices" — the universe broadcasts to the local systems. He also envisaged the directional control creatures of the local universe, the living compasses of the headquarters world. This directional control in Nebadon is maintained by the four control creatures of Salvington, who operate over the universe currents and are ably assisted by the first functioning mind-spirit, the adjutant of intuition, the spirit of "quick understanding." But the description of these four creatures — called beasts — has been sadly marred; they are of unparalleled beauty and exquisite form.
36:5.2 [Part II]
The seven adjutant mind-spirits are called by names which are the equivalents of the following designations: intuition, understanding, courage, knowledge, counsel, worship, and wisdom. These mind-spirits send forth their influence into all the inhabited worlds as a differential urge, each seeking receptivity capacity for manifestation quite apart from the degree to which its fellows may find reception and opportunity for function.
36:5.6 [Part II]
1. The spirit of intuition — quick perception, the primitive physical and inherent reflex instincts, the directional and other self-preservative endowments of all mind creations; the only one of the adjutants to function so largely in the lower orders of animal life and the only one to make extensive functional contact with the nonteachable levels of mechanical mind.
36:5.10 [Part II]
5. The spirit of counsel — the social urge, the endowment of species co-operation; the ability of will creatures to harmonize with their fellows; the origin of the gregarious instinct among the more lowly creatures.
62:3.6 [Part III]
Compared with the ancestral species, the mid-mammals were an improvement in every way. Even their potential life span was longer, being about twenty-five years. A number of rudimentary human traits appeared in this new species. In addition to the innate propensities exhibited by their ancestors, these mid-mammals were capable of showing disgust in certain repulsive situations. They further possessed a well-defined hoarding instinct; they would hide food for subsequent use and were greatly given to the collection of smooth round pebbles and certain types of round stones suitable for defensive and offensive ammunition.
62:6.3 [Part III]
At first only the spirit of intuition could function in the instinctive and reflex behavior of the primordial animal life. With the differentiation of higher types, the spirit of understanding was able to endow such creatures with the gift of spontaneous association of ideas. Later on we observed the spirit of courage in operation; evolving animals really developed a crude form of protective self-consciousness. Subsequent to the appearance of the mammalian groups, we beheld the spirit of knowledge manifesting itself in increased measure. And the evolution of the higher mammals brought the function of the spirit of counsel, with the resulting growth of the herd instinct and the beginnings of primitive social development.
63:3.1 [Part III]
It was almost two years from the night of the twins' departure from home before their first child was born. They named him Sontad; and Sontad was the first creature to be born on Urantia who was wrapped in protective coverings at the time of birth. The human race had begun, and with this new evolution there appeared the instinct properly to care for the increasingly enfeebled infants which would characterize the progressive development of mind of the intellectual order as contrasted with the more purely animal type.
63:4.2 [Part III]
The tribal life of the animal ancestors of these early men had foreshadowed the beginnings of numerous social conventions, and with the expanding emotions and augmented brain powers of these beings, there was an immediate development in social organization and a new division of clan labor. They were exceedingly imitative, but the play instinct was only slightly developed, and the sense of humor was almost entirely absent. Primitive man smiled occasionally, but he never indulged in hearty laughter. Humor was the legacy of the later Adamic race. These early human beings were not so sensitive to pain nor so reactive to unpleasant situations as were many of the later evolving mortals. Childbirth was not a painful or distressing ordeal to Fonta and her immediate progeny.
68:2.4 [Part III]
The herd instinct in natural man is hardly sufficient to account for the development of such a social organization as now exists on Urantia. Though this innate gregarious propensity lies at the bottom of human society, much of man's sociability is an acquirement. Two great influences which contributed to the early association of human beings were food hunger and sex love; these instinctive urges man shares with the animal world. Two other emotions which drove human beings together and held them together were vanity and fear, more particularly ghost fear.
69:1.3 [Part III]
1. The institutions of self-maintenance. These institutions embrace those practices growing out of food hunger and its associated instincts of self-preservation. They include industry, property, war for gain, and all the regulative machinery of society. Sooner or later the fear instinct fosters the establishment of these institutions of survival by means of taboo, convention, and religious sanction. But fear, ignorance, and superstition have played a prominent part in the early origin and subsequent development of all human institutions.
69:1.4 [Part III]
2. The institutions of self-perpetuation. These are the establishments of society growing out of sex hunger, maternal instinct, and the higher tender emotions of the races. They embrace the social safeguards of the home and the school, of family life, education, ethics, and religion. They include marriage customs, war for defense, and home building.
82:1.0 [Part III]
1. The Mating Instinct
82:1.1 [Part III]
Notwithstanding the personality gulf between men and women, the sex urge is sufficient to insure their coming together for the reproduction of the species. This instinct operated effectively long before humans experienced much of what was later called love, devotion, and marital loyalty. Mating is an innate propensity, and marriage is its evolutionary social repercussion.
82:1.6 [Part III]
The Sangik races had normal animal passion, but they displayed little imagination or appreciation of the beauty and physical attractiveness of the opposite sex. What is called sex appeal is virtually absent even in present-day primitive races; these unmixed peoples have a definite mating instinct but insufficient sex attraction to create serious problems requiring social control.
82:1.7 [Part III]
The mating instinct is one of the dominant physical driving forces of human beings; it is the one emotion which, in the guise of individual gratification, effectively tricks selfish man into putting race welfare and perpetuation high above individual ease and personal freedom from responsibility.
82:5.5 [Part III]
The first move away from brother and sister marriages came about under the plural-wife mores because the sister-wife would arrogantly dominate the other wife or wives. Some tribal mores forbade marriage to a dead brother's widow but required the living brother to beget children for his departed brother. There is no biologic instinct against any degree of in-marriage; such restrictions are wholly a matter of taboo.
84:1.7 [Part III]
The mother and child relation is natural, strong, and instinctive, and one which, therefore, constrained primitive women to submit to many strange conditions and to endure untold hardships. This compelling mother love is the handicapping emotion which has always placed woman at such a tremendous disadvantage in all her struggles with man. Even at that, maternal instinct in the human species is not overpowering; it may be thwarted by ambition, selfishness, and religious conviction.
84:3.1 [Part III]
It may be that the instinct of motherhood led woman into marriage, but it was man's superior strength, together with the influence of the mores, that virtually compelled her to remain in wedlock. Pastoral living tended to create a new system of mores, the patriarchal type of family life; and the basis of family unity under the herder and early agricultural mores was the unquestioned and arbitrary authority of the father. All society, whether national or familial, passed through the stage of the autocratic authority of a patriarchal order.
84:5.13 [Part III]
Civilization never can obliterate the behavior gulf between the sexes. From age to age the mores change, but instinct never. Innate maternal affection will never permit emancipated woman to become man's serious rival in industry. Forever each sex will remain supreme in its own domain, domains determined by biologic differentiation and by mental dissimilarity.
84:6.2 [Part III]
Every successful human institution embraces antagonisms of personal interest which have been adjusted to practical working harmony, and homemaking is no exception. Marriage, the basis of home building, is the highest manifestation of that antagonistic co-operation which so often characterizes the contacts of nature and society. The conflict is inevitable. Mating is inherent; it is natural. But marriage is not biologic; it is sociologic. Passion insures that man and woman will come together, but the weaker parental instinct and the social mores hold them together.
84:6.4 [Part III]
Women seem to have more intuition than men, but they also appear to be somewhat less logical. Woman, however, has always been the moral standard-bearer and the spiritual leader of mankind. The hand that rocks the cradle still fraternizes with destiny.
84:7.2 [Part III]
Woman's instinct to love and care for children conspired to make her the interested party in promoting marriage and primitive family life. Man was only forced into home building by the pressure of the later mores and social conventions; he was slow to take an interest in the establishment of marriage and home because the sex act imposes no biologic consequences upon him.
84:7.7 [Part III]
4. The enhancement of parental instinct — each generation now tends to eliminate from the reproductive stream of the race those individuals in whom parental instinct is insufficiently strong to insure the procreation of children, the prospective parents of the next generation.*
84:8.3 [Part III]
The violet race introduced a new and only imperfectly realized characteristic into the experience of humankind — the play instinct coupled with the sense of humor. It was there in measure in the Sangiks and Andonites, but the Adamic strain elevated this primitive propensity into the potential of pleasure, a new and glorified form of self-gratification. The basic type of self-gratification, aside from appeasing hunger, is sex gratification, and this form of sensual pleasure was enormously heightened by the blending of the Sangiks and the Andites.
86:4.2 [Part III]
The dream origin of the belief in a future existence explains the tendency always to imagine unseen things in the terms of things seen. And presently this new dream-ghost-future-life concept began effectively to antidote the death fear associated with the biologic instinct of self-preservation.
92:0.2 [Part III]
1. The adjutant of worship — the appearance in animal consciousness of superanimal potentials for reality perception. This might be termed the primordial human instinct for Deity.
101:3.2 [Part III]
Faith-insight, or spiritual intuition, is the endowment of the cosmic mind in association with the Thought Adjuster, which is the Father's gift to man. Spiritual reason, soul intelligence, is the endowment of the Holy Spirit, the Creative Spirit's gift to man. Spiritual philosophy, the wisdom of spirit realities, is the endowment of the Spirit of Truth, the combined gift of the bestowal Sons to the children of men. And the co-ordination and interassociation of these spirit endowments constitute man a spirit personality in potential destiny.
102:8.1 [Part III]
The highest evidence of the reality and efficacy of religion consists in the fact of human experience; namely, that man, naturally fearful and suspicious, innately endowed with a strong instinct of self-preservation and craving survival after death, is willing fully to trust the deepest interests of his present and future to the keeping and direction of that power and person designated by his faith as God. That is the one central truth of all religion. As to what that power or person requires of man in return for this watchcare and final salvation, no two religions agree; in fact, they all more or less disagree.
103:1.6 [Part III]
The realization of the recognition of spiritual values is an experience which is superideational. There is no word in any human language which can be employed to designate this "sense," "feeling," "intuition," or "experience" which we have elected to call God-consciousness. The spirit of God that dwells in man is not personal — the Adjuster is prepersonal — but this Monitor presents a value, exudes a flavor of divinity, which is personal in the highest and infinite sense. If God were not at least personal, he could not be conscious, and if not conscious, then would he be infrahuman.
103:7.2 [Part III]
True salvation is the technique of the divine evolution of the mortal mind from matter identification through the realms of morontia liaison to the high universe status of spiritual correlation. And as material intuitive instinct precedes the appearance of reasoned knowledge in terrestrial evolution, so does the manifestation of spiritual intuitive insight presage the later appearance of morontia and spirit reason and experience in the supernal program of celestial evolution, the business of transmuting the potentials of man the temporal into the actuality and divinity of man the eternal, a Paradise finaliter.
111:7.5 [Part III]
"Much of my difficulty was due to the unending conflict between the two natures of my subject: the urge of ambition opposed by animal indolence; the ideals of a superior people crossed by the instincts of an inferior race; the high purposes of a great mind antagonized by the urge of a primitive inheritance; the long-distance view of a far-seeing Monitor counteracted by the nearsightedness of a creature of time; the progressive plans of an ascending being modified by the desires and longings of a material nature; the flashes of universe intelligence cancelled by the chemical-energy mandates of the evolving race; the urge of angels opposed by the emotions of an animal; the training of an intellect annulled by the tendencies of instinct; the experience of the individual opposed by the accumulated propensities of the race; the aims of the best overshadowed by the drift of the worst; the flight of genius neutralized by the gravity of mediocrity; the progress of the good retarded by the inertia of the bad; the art of the beautiful besmirched by the presence of evil; the buoyancy of health neutralized by the debility of disease; the fountain of faith polluted by the poisons of fear; the spring of joy embittered by the waters of sorrow; the gladness of anticipation disillusioned by the bitterness of realization; the joys of living ever threatened by the sorrows of death. Such a life on such a planet! And yet, because of the ever-present help and urge of the Thought Adjuster, this soul did achieve a fair degree of happiness and success and has even now ascended to the judgment halls of mansonia."
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