© 2024 Olga López
© 2024 Urantia Association of Spain
For centuries, many have imagined a better world. Thomas More (the 16th-century English jurist, philosopher, and theologian) coined the term utopia (which etymologically means “no place”) to describe an ideal society back in 1516. Since then, many have attempted to imagine perfect societies where peace and harmony reign, and where human beings develop their full potential.
And it is here that The Urantia Book fills us with hope when the revelators affirm that utopia is not something unattainable, but rather part of planetary destiny and a sure goal in the planetary ages of mortals. Not only that: it offers brilliant reflections on the State, democracy, and other human institutions, as well as recipes for improving them that would be feasible if there were the will to apply them.
To briefly review how to approach utopia in light of the teachings of The Urantia Book, I will structure this essay in three parts:
In Paper 70, a Melchizedek of Nebadon gives us these interesting statements:
Mankind’s struggle to perfect the Urantia government is to optimize the channels of administration, adapt them to the changing needs of the moment, improve the distribution of power within the government, and then elect truly wise administrative leaders. While there is a divine and ideal form of government, such cannot be revealed but must be slowly and laboriously discovered by the men and women of each planet throughout the universes of time and space. UB 70:12.20 bold added
The form of government we must slowly and laboriously discover is one that features improved administrative channels adapted to current needs, an improved distribution of power in government, and truly wise administrative leaders. It also has much to do with the level of progress we currently experience. Currently, the sense of ownership and the accumulation of wealth have eclipsed all the principles that affirm that what matters is the human being, not what he or she possesses. Attachment to material things hinders individual progress, and therefore also that of the group.
One of the many problems we suffer on this world is the lack of true leadership, which has been lacking since the Lucifer rebellion and then since the failure of Adam and Eve. In Paper 114, we read about the “angels of the life of the nations,” who “direct the political actions of the national life of Urantia” (UB 114:6.8). These seraphim are very likely to foster good and true leaders, free from selfishness and corruption, and whose motivations are altruistic. Leaders who are willing to serve, not be served.
We are currently witnessing the rise of authoritarian leaders who seem intent on changing the rules of the democratic game, adapting them to their own convenience. It’s worth keeping in mind that democracy, while a good system, is not good under all circumstances and for all groups of people. Document 71 (The Development of the State) offers some very illuminating reflections on democracy. These are the dangers of democracy, according to the experts:
- The glorification of mediocrity.
- Choice of base and ignorant rulers.
- Failure to recognize the basic facts of social evolution.
- Danger of universal suffrage in the hands of uneducated and indolent majorities.
- Slavery to public opinion; the majority is not always right. UB 71:2.2-6
Democracy requires preparation and training on the part of the people, which is why education is so vital. Only an educated and well-informed population will have wise criteria for choosing the best leaders in a representative democracy where the best are elected for their abilities, not their social position or wealth.
In Document 71, the Revelators delve more deeply into the institution of the State, upon which global civilization is currently based, and study its origin and the elements that hold it together, as well as reflect on what the ideal State should be.
At the end of Section 3 of Document 71 (The Ideals of the State), it is stated that in advanced states, political service is considered the highest form of citizen service. But is this the case in the societies we know? This doesn’t seem to be the case, except for a few specific exceptions, which do exist.
As a general rule, it is egos and the economic interests of themselves or “friends” that motivate many politicians to fight for power.
Every political position should be obtained through specific training for candidates that tests their honesty, integrity, intellectual and social qualities. It’s curious that for countless positions, all kinds of psychological tests are administered, people’s profiles are studied, and much more (regardless of whether they are more or less accurate), yet it seems that anyone can be accepted as a leader. Isn’t it absurd that the most responsible and privileged position requires no training whatsoever? This is undoubtedly another consequence of the confusing world we live in.
The desire to serve one’s neighbor must transcend any personal or political interests; it is the only way for rulers to be fair, honest, and transparent. Our systems are corrupt because this desire to serve one’s neighbor is lacking. We can see this in our parliaments: even if an idea is excellent for an entire nation, its implementation is blocked because it originated with a rival party.
In section 7 of paper 71 (Education) they tell us about the importance of education to achieve the ideal State.
In the ideal state, education continues throughout life, and philosophy sometime becomes the chief pursuit of its citizens. The citizens of such a commonwealth pursue wisdom as an enhancement of insight into the significance of human relations, the meanings of reality, the nobility of values, the goals of living, and the glories of cosmic destiny. UB 71:7.2
In the developed countries of Urantia, we are still in the process of acquiring knowledge and material values, and competition and the pursuit of profit are encouraged, as true power lies in the hands of businessmen. Education is short-lived and oriented toward the attainment of material goals. We are far from wisdom, as we are not educated to make an intelligent application of the knowledge acquired; we are not guided toward the development of human beings, but rather toward the promotion of material society. Very few people achieve fulfillment by following the values taught by today’s education.
Urantians should get a vision of a new and higher cultural society. Education will jump to new levels of value with the passing of the purely profit-motivated system of economics. Education has too long been localistic, militaristic, ego exalting, and success seeking; it must eventually become world-wide, idealistic, self-realizing, and cosmic grasping. UB 71:7.3
Good education is essential to achieving the ideal state, but as long as so many social and economic differences exist, it is impossible to ensure that this good education reaches everyone equitably. Education should be the primary concern of those who govern, as it is essential for citizens to have well-formed opinions and contribute to the harmonious development of society.
In section 8 of Paper 71, where the twelve prerequisites for attaining an ideal state are discussed, we are told that “Urantia is far from realizing these high ideals” (807.11, 71:8.15).
But let’s see what those twelve requirements are:
- The creation of a threefold government of executive, legislative, and judicial branches.
- The freedom of social, political, and religious activities.
- The abolition of all forms of slavery and human bondage.
- The ability of the citizenry to control the levying of taxes.
- The establishment of universal education—learning extended from the cradle to the grave.
- The proper adjustment between local and national governments.
- The fostering of science and the conquest of disease.
- The due recognition of sex equality and the co-ordinated functioning of men and women in the home, school, and church, with specialized service of women in industry and government.
- The elimination of toiling slavery by machine invention and the subsequent mastery of the machine age.
- The conquest of dialects—the triumph of a universal language.
- The ending of war
- The world-wide vogue of the pursuit of wisdom—the exaltation of philosophy. (UB 71:8.3-14).
Which of the following features would we be on the right track with, and which ones need more work? I’ll leave that for your reflection.
At this point, let’s look at the government on the neighboring planet. A world that isn’t filled with light and life (and, apparently, is far from it), but which has a system of government that can serve as a reference to bring us closer to the ideal state.
First, it tells us that this nation is actually a federation of independent states. On Urantia, we have a few examples of countries organized in this way: the first that comes to mind would be the United States, but in Europe, we have other examples, such as Germany and Switzerland, which are also composed of small states enjoying great autonomy. The European Union is also a step in that direction.
What are the advantages of federal republics? Because they are composed of smaller, independent units, local governments are closer to citizens and their problems than overly centralized governments. And because they have a certain degree of autonomy from the central government, they can react more quickly and accurately to problems and situations that arise in their districts, without having to wait for the more distant central government to make the decision.
On the other hand, being part of a larger unit (the confederation) gives these small states a strength that they would not have separately, and it saves resources and expenses that would otherwise be multiplied (for example, in defense, energy, etc.)
All states appear to follow the same system of government and election of representatives. Their governors and legislators serve ten-year terms and cannot be reelected. This has the following main advantages:
Regarding the separation of powers, this most advanced nation on the neighboring planet also has a separation of executive, legislative, and judicial powers. The chief executive is elected by universal suffrage for a term of six years and cannot be reelected except in special cases: “upon petition by the legislatures of at least seventy-five states with the approval of the respective governors of those states, and in this case only for one more term” (UB 72:2.3). Once again, we find strict term limitations on rulers. But there is something else, which seems to me to be an enormously positive feature of their government: the federal chief is advised by a cabinet composed of all previous chiefs. In this way, he always benefits from the experience and wisdom of those who have preceded him in office.
As for the legislative branch, this nation has three chambers, whose representatives are not universally elected, but rather organized according to professions, social, political, and philosophical groups. This is very different from the legislative bodies we have here, as it is curiously separated by profession and guild.
Between the 100 states and the federal state, there appears to be an intermediate organization consisting of 10 states, which would form a subfederation or region. The federal leader appoints the 10 leaders of these regions for a term exactly equal to his own (six years). They cannot be reelected; again, in this case, the outgoing executive becomes an advisor to his successor.
Regarding universal suffrage, at this point, we will find great differences in the manner in which the citizens of the neighboring planet elect their rulers. Instead of the Urantian system of “one person, one vote,” those “who have rendered great service to society” (UB 72:2.9) are allowed additional votes, up to a maximum of ten. Additional votes are also available to those who have contributed heavily to the public treasury. Just as additional votes are granted, the right to vote is waived in various cases. For example, in the case of “those sentenced to forced labor in the mines and all government officials supported by tax funds” (UB 72:9.4).
It is interesting that paper 45 refers to the weighted votes in universal suffrage in the capital of our system, Jerusem:
Suffrage is universal on Jerusem among these three groups of citizens [referring to the Material Sons, seraphim and midwayers, and ascendant mortals], but the vote is cast differentially according to one’s recognized and duly recorded possession of mota—the wisdom of morontia. The vote cast by any personality in an election on Jerusem has a value ranging from one to one thousand. The citizens of Jerusem are thus classified according to their attainments in mota. UB 45:7.6
Moreover, the electors are not bound to territorial constituencies but to professional ones: citizens vote according to the industrial, social, or professional group to which they belong. There is only one exception to this system, and that is in the election of the chief executive, when there is a national vote and each citizen has only one vote. UB 72:9.6
This distribution has undeniable benefits, as it strengthens each profession and each area of society without harming the rest. Each component is like a well-oiled cog that makes the machine they are part of function optimally.
Precisely in dealing with this subject, the Revelators transmit to us some of the wisdom of this alien nation in some reflections that should give us pause about what is happening in Urantian societies:
… These people recognize that, when fifty per cent of a nation is inferior or defective and possesses the ballot, such a nation is doomed. They believe the dominance of mediocrity spells the downfall of any nation. … UB 72:9.8
At the end of Paper 72, its author, a Melchizedek of Nebadon, calls the ages of light and life “utopian” (UB 72:12.5). At the beginning of Paper 55, its author, a Mighty Messenger, defines the ages of light and life as “the final evolutionary attainment of a world of time and space” (UB 55:0.1.
One of the striking aspects of the book’s teachings is that there is not only individual progress and improvement, but also collective progress and improvement, for the humanities of each inhabited planet are also perfecting their social organization. And just as we as human beings have the promise of eternity when we acknowledge the Father and seek to do His will, the planets, insofar as they harbor mortals endowed with free will, are also assured of their survival when they are established in light and life UB 55:0.3.
Through long planetary epochs, humanity advances from the most primitive stages to the peak of material development. The path may be shorter or longer, but it is a certain destiny. A destiny in which, among many other things:
In Paper 55, a Mighty Messenger tells us that a world in the early stages of light and life is progressing “under the impulse of one language, one religion, and, on the normal spheres, one race” (UB 55:3.1). He further describes his recent visit to a sphere in these stages and points out these features of its government:
Later in this paper, the Mighty Messenger describes “the physical perfection, intellectual achievement, and spiritual development that characterize these advanced ages of evolution on a sinless sphere” (55:5.1). A day will come when there will be no poverty or social inequality, no crime or mental illness; a day when science, art, and industry will flourish; a day when economic life will become ethical; a day when there will be no wars, no armies, no police; a day when everything will be conducive to the attainment of happiness, that state so fleeting today.
… The planetary realization of this era of light and life far more than equals the fondest expectations of Urantia mortals who have entertained no more farseeing concepts of the future life than those embraced within religious beliefs which depict heaven as the immediate destiny and final dwelling place of surviving mortals. … UB 52:7.16
Despite the current state of world affairs, despite the many seemingly insoluble problems we face today, we must trust that the “Most Highs rule in the kingdoms of men” (a statement that appears multiple times in the book), and that the evolutionary pinnacle of material development is within our reach. Light and life await us at the end of the road! But it will not come by itself: each and every one of us must be a source of change.