© 2019 Olga López
© 2019 Urantia Association of Spain
Presentation made on August 10, 2019, in the Urantia Association International Zoom room.
It is said that societies are only as good as the people who compose them, and The Urantia Book contains many teachings for improving ourselves, but it also has many teachings about human institutions. In such “interesting” times as these, when the word “crisis” is on everyone’s lips when talking about politics, economics, and society, I think it is worth taking a look at what The Urantia Book tells us about all these aspects of human institutions.
To this end, and although I mention other parts of the book, I will focus primarily on what is said in three consecutive documents:
In section 2 of Paper 69 (The Dawn of Industry), it is stated that “The necessity to work is man’s supreme blessing” (UB 69:2.5). This statement may seem surprising to many, for they do not consider work to be a blessing but rather a curse (“by the sweat of thy brow shalt thou earn thy bread”). If we were to ask anyone if they would like to live without working, more than one would give a resounding “yes” without a second thought. Human beings are lazy by nature; it is part of their animal heritage to comply with the law of least effort.
In Paper 71, section 3, the revelators tell us that “no society has made much progress by permitting laziness or by tolerating squalor” (UB 71:3.8). In our society, laziness is permitted and squalor is sponsored (usually, though not always, one is a consequence of the other) because the majority are kept from intelligent participation in economic growth, temporarily benefiting a few. Avoiding laziness and thus eradicating squalor is possible only when we can count on socially moral and loyal leaders who can carry out intelligent direction, for only by interceding to control the profit-seeking of some and the lack of initiative of others can this goal be achieved.
In the book, they give us a very positive view of work: we can not only work to survive, but also contribute to society by choosing a profession or trade in which we can be positive elements in the development of our society, both materially and spiritually.
There is a very interesting quote in Document 81 (“The Development of Modern Civilization”) regarding what would be the best measure to avoid excessively prolonged unemployment:
It is not enough to train men for work; in a complex society there must also be provided efficient methods of place finding. Before training citizens in the highly specialized techniques of earning a living, they should be trained in one or more methods of commonplace labor, trades or callings which could be utilized when they were transiently unemployed in their specialized work. No civilization can survive the long-time harboring of large classes of unemployed. In time, even the best of citizens will become distorted and demoralized by accepting support from the public treasury. Even private charity becomes pernicious when long extended to able-bodied citizens. UB 81:6.32
Prolonged unemployment leads to demoralization and also to laziness: if we get paid without working, what incentive do we have to contribute our labor to the functioning of society?
Work allows us to develop our intellectual and physical creativity, and for that reason alone, we can consider it necessary. Of course, we should have the opportunity to work on what we truly love, what we’re good at, because if we love what we do, we enjoy it so much that we hardly consider it work. It’s also a source of great satisfaction and a source of healthy pride.
Work is the way the Father allows us to participate in His creation. Evolving allows us to participate in our own creation; we are co-creators with the Father. Our evolution as creatures of the universe is directly linked to our ability to respond to the challenges of survival, and work is an activity that brings numerous challenges to face and provides us with invaluable experiential knowledge in our ascendant race to Paradise. Let us remember that the book tells us that we will not live an idle existence when we leave this world: throughout our careers, periods of work and rest will alternate.
The ascending life is almost equally divided between work and play—freedom from obligation. UB 48:4.1
It’s true that today we are “forced” to work to earn a living, but we can put a new spin on that obligation and approach work as a way to serve others and learn new things. Let’s remember all the jobs and tasks Jesus performed to better understand his fellow humans. And if a true Creator Son is capable of performing these seemingly mundane tasks with joy and enthusiasm, why can’t we?
It makes no sense to expect motivation to work from outside; it must come from within. It’s not a divine punishment, but something that allows us to experience and evolve as human beings. Furthermore, there are no sacred occupations: all jobs (no matter how menial they may seem to us) serve to develop our potential as human beings.
On his journey with Gonod and Ganid, Jesus gave a lot of advice to different people from different professions: regarding this topic I would like to recall the advice he gave to the owner of the Greek inn:
To the mistress of the Greek inn he said: “Minister your hospitality as one who entertains the children of the Most High. Elevate the drudgery of your daily toil to the high levels of a fine art through the increasing realization that you minister to God in the persons whom he indwells by his spirit which has descended to live within the hearts of men, thereby seeking to transform their minds and lead their souls to the knowledge of the Paradise Father of all these bestowed gifts of the divine spirit.” UB 133:4.8
Jesus gave everyone he met the best advice to practice their profession in the highest possible way. He himself was an example of this, no matter how hard those jobs were. Remember when he worked in the Zebedee shipyard? He even devised an improved technique for building ships!
If we feel burdened by our work, we should analyze why. It’s easy to look for blame outside the scope of our work and attribute our feelings about a thankless and routine job to external causes, but it’s up to us to change our attitude.
Let us remember this famous story:
On one occasion, a walker met a group of stonemasons engaged in the construction of a building and wanted to know what they were working on.
He asked the first worker, and the worker replied: “Don’t you see? I pick stones.” Not satisfied with the answer, he questioned the second bricklayer, and the worker replied truthfully: “I earn my bread.”
Finally, he decided to ask the third worker, and he proudly said, “I build a cathedral.”
And if the job we’re doing makes us miserable, we always have the freedom to change jobs. It’s not easy and requires courage, as it means leaving our comfort zone and often jeopardizing our livelihood, but it certainly makes us happier and more willing to help others.
In Paper 69, we are told that trade has been “the great civilizer” (UB 69:4.8), for it not only involved the exchange of goods but also fostered cultural exchange and peace among peoples. Trade spurred rapprochement between neighboring tribes, fostering the mingling of languages, knowledge, and customs. It permitted an exchange of ideas and advances in civilization that would hardly have been possible through any other type of human activity. Returning again to Jesus, he himself learned much from the caravans that stopped at Nazareth, for it enabled him to become acquainted with other people, customs, and languages.
Considering all this, it’s worth asking what the current and future role of trade is. Is it still a useful means for our world to progress, or has it been overtaken by an excessive profit motive?
I believe it would be necessary to “rehumanize” trade so that it can continue to play the great civilizing role it had in ancient times. We should consider that behind an economic transaction there are people who make a living producing the goods being purchased, and that these people should have sufficient income to live decently.
Information plays a fundamental role in this. Many multinationals have been forced to change their practices when it was discovered that their products were manufactured under conditions unacceptable to Western societies: environmental pollution, child labor, grueling workdays, etc. Who can have a clear conscience when they know the terrible working conditions of the person who sewed the sneakers they’re wearing?
In business relationships, responsibilities are shared between those who buy and those who sell, and it is important for all of them to have received an education in values. Business is a human thing, and we cannot overlook the fact that behind business decisions are unique human beings who must be appreciated and taken into consideration. Here, too, we can relate this attitude to the blessed nature of work: work as a source of personal fulfillment and as a service.
In Paper 69, Section 5 (The Principles of Capital, UB 69:5) the fundamental impulses that led to the accumulation of capital are enumerated:
We see that among the impulses there are more or less material motivations. What do you think remains the fundamental impulse for accumulating today? Social position and prestige? The possibilities it offers for personal self-gratification?
For a very long time now, money has been an end in itself, not so much a means to other ends, and that is the source of all its perverse effects. Capital accumulation continues; we are at a point where there has never been so much money in circulation, and that money is in fewer hands every year. We are no longer even talking about the famous 1% of the population, but a much smaller percentage.
It’s said there’s an upper income limit at which one can’t go any further, no matter how much one earns. There’s also a limit at which, no matter how much money one has in the bank, it would take several lifetimes to spend it all. So why do we hoard money? Perhaps it has to do with the power it confers over other human beings?
Jesus of Nazareth gave some very valuable advice on how to manage the wealth of rich men, which is found in section 5 of Paper 132 (The Sojourn in Rome, Advice to the Rich Man). To keep the quotations short, he basically advised them to classify their wealth according to ten major groups and manage it accordingly and according to “the wise and honest interpretation of the laws of justice, equity, honesty, and true efficiency” (UB 132:5.13).
In section 6 of document 71 (The profit motive), we are told about the positive aspects of the profit motive, which it has.
The profit motive of economic activities is altogether base and wholly unworthy of an advanced order of society; nevertheless, it is an indispensable factor throughout the earlier phases of civilization. Profit motivation must not be taken away from men until they have firmly possessed themselves of superior types of nonprofit motives for economic striving and social serving… UB 71:6.3
A desire for profit has always been present throughout history, and these times are no exception. But it is also true that, like wars and slavery, the desire for profit must give way to the desire to serve.
Present-day profit-motivated economics is doomed unless profit motives can be augmented by service motives. Ruthless competition based on narrow-minded self-interest is ultimately destructive of even those things which it seeks to maintain. Exclusive and self-serving profit motivation is incompatible with Christian ideals—much more incompatible with the teachings of Jesus. UB 71:6.1
The pursuit of profit must necessarily be transformed into service because it is already becoming planetary suicide. There are no resources to satisfy the inexhaustible greed of human beings! Greed poses a threat to the planet and therefore to all of us.
This is a component that deserves to be discussed separately because it permeates aspects such as trade, work, and the accumulation of wealth, which I have treated as constituent elements of human institutions.
Section 5 of Document 71 (The Evolution of Competition) addresses this aspect, which has its positive and useful side for the advancement of individuals and societies, but which must also evolve to prevent it from becoming an obstacle to the progress of society as a whole.
Throughout the earlier ages of any world, competition is essential to progressive civilization. As the evolution of man progresses, co-operation becomes increasingly effective. In advanced civilizations co-operation is more efficient than competition. Early man is stimulated by competition. Early evolution is characterized by the survival of the biologically fit, but later civilizations are the better promoted by intelligent co-operation, understanding fraternity, and spiritual brotherhood. UB 71:5.3
Competition fosters self-improvement, effort, and hard work, but also secrecy, bad manners, and anything goes… and that’s where all the consequences we see in our world of exploitation, inequality, loss of values, and lack of respect for life come in. We’re told it’s necessary at certain stages of development, but it must evolve toward collaboration, because taken to the extreme, it can spiral into a destructive cycle that undoes everything achieved and causes society to regress rather than evolve.
In this same section, the developer presents us with an interesting challenge regarding the problem that the State faces regarding the perverse effects of competition:
The ideal state undertakes to regulate social conduct only enough to take violence out of individual competition and to prevent unfairness in personal initiative. Here is a great problem in statehood: How can you guarantee peace and quiet in industry, pay the taxes to support state power, and at the same time prevent taxation from handicapping industry and keep the state from becoming parasitical or tyrannical? UB 71:5.2
This is a problem that all states have faced since their inception: finding the balance between a state that is too small and controls little, on the one hand, and a state that is too large and controls too much.
One of the things that struck me most when I first read Document 69 was the revelator’s comments about the positive aspects of slavery, as I had always believed that slavery had been a terrible thing.
Slavery was an indispensable link in the chain of human civilization. It was the bridge over which society passed from chaos and indolence to order and civilized activities; it compelled backward and lazy peoples to work and thus provide wealth and leisure for the social advancement of their superiors. UB 69:8.6
The institution of slavery compelled man to invent the regulative mechanism of primitive society; it gave origin to the beginnings of government… UB 69:8.7
True, slavery was oppressive, but it was in the schools of oppression that man learned industry. Eventually the slaves shared the blessings of a higher society which they had so unwillingly helped create… UB 69:8.8
From all this, it follows that slavery was a necessary step, even though it has long since ceased to be necessary or beneficial. The revelators also point this out in this same section:
… Slavery creates an organization of culture and social achievement but soon insidiously attacks society internally as the gravest of all destructive social maladies. UB 69:8.8
Slavery was a significant achievement from many perspectives at the time. It’s true that if we look back with the perspective of today, we won’t understand what its achievement consisted of, but we must also recognize that, when our planet enters Light and Life, the humans of that future era won’t understand much about the present.
Although it does not legally exist as such in any country in the world, it is true that slavery is present de facto in many peoples of the world, often disguised as poorly paid labor with grueling workdays.
Today, men are not social slaves, but thousands allow ambition to enslave them to debt. Involuntary slavery has given way to a new and improved form of modified industrial servitude. UB 69:8.10
This “modified industrial servitude” is always imposed from outside, because the slavery we impose on ourselves, consciously or unconsciously, is another topic that would provide another presentation.
In section 9 of document 69 (Private Property) we are told that at the dawn of history a certain primitive communism was established (different from the modern doctrine that we know as such), which was later replaced by a system based on private property.
Primitive communism did not especially level men down, nor did it exalt mediocrity, but it did put a premium on inactivity and idleness, and it did stifle industry and destroy ambition. Communism was indispensable scaffolding in the growth of primitive society, but it gave way to the evolution of a higher social order… UB 69:9.2
This has always been one of the great scourges of political systems: the presence of lazy and unsupportive individuals who take advantage of the efforts of others and live at their expense. These are people who cannot conceive of any service other than that which they receive.
The higher social order brought private property and a number of positive elements that helped societies progress:
The right to property is not absolute; it is purely social. But all government, law, order, civil rights, social liberties, conventions, peace, and happiness, as they are enjoyed by modern peoples, have grown up around the private ownership of property. UB 69:9.17
But private property is not a panacea in itself, as it allows human greed to be unleashed by the accumulation of wealth that does not revert to the community.
This final statement by the Melchizedek of Nebadon who revealed Paper 69 has always given me much to think about, especially his insistence that the most effective changes are slow changes and that the formulas discarded by our ancestors are not necessarily going to work now:
The present social order is not necessarily right—not divine or sacred—but mankind will do well to move slowly in making changes. That which you have is vastly better than any system known to your ancestors. Make certain that when you change the social order you change for the better. Do not be persuaded to experiment with the discarded formulas of your forefathers. Go forward, not backward! Let evolution proceed! Do not take a backward step. UB 69:9.18
Another statement that struck me as surprising when I first read it is the one made in Document 70 regarding the positive aspects of wars in ancient times.
War has had a social value to past civilizations because it:
- Imposed discipline, enforced co-operation.
- Put a premium on fortitude and courage.
- Fostered and solidified nationalism.
- Destroyed weak and unfit peoples.
- Dissolved the illusion of primitive equality and selectively stratified society. UB 70:2.3-8
War brought discipline, the purging of inferior elements, respect for authority, and a shared goal… But on the other hand, it is now harmful and destroys society, because the values that were achieved before the war can now be obtained through peaceful means.
War has had a certain evolutionary and selective value, but like slavery, it must sometime be abandoned as civilization slowly advances… War has served many valuable purposes in the past, it has been an indispensable scaffolding in the building of civilization, but it is rapidly becoming culturally bankrupt—incapable of producing dividends of social gain in any way commensurate with the terrible losses attendant upon its invocation. UB 70:2.9
The question would be: why, if civilization is now much more advanced than in primitive times, are there still wars in the world?
It’s true that wars today involve an excessive expenditure of resources, and the desire for power is often resolved through other commercial and diplomatic means. We also have sports competitions as outlets for our impulses to win conflicts. In that sense, we could say there has been progress compared to ancient times, but on the other hand, we must not forget that the bombs and weapons available today are much more deadly than those available in ancient times. Although perhaps this has precisely led to their avoidance in favor of other types of coercion and threats that do not entail a high cost in human lives. We must also not forget that the desire for profit is very present in wars and is one of the reasons they still persist: it is usually their main motivation, since arms sales are a lucrative business that moves a lot of money.
Man will never accept peace as a normal mode of living until he has been thoroughly and repeatedly convinced that peace is best for his material welfare, and until society has wisely provided peaceful substitutes for the gratification of that inherent tendency periodically to let loose a collective drive designed to liberate those ever-accumulating emotions and energies belonging to the self-preservation reactions of the human species. UB 70:2.20
Until human beings develop a higher vision of their relationship and see each other as brothers and sisters, wars will continue to exist. Precisely if there are wars, if there is or has been slavery, it is because fellow human beings have been seen as strangers and even denied their human status. As long as we don’t have a vision that we all belong to the great family of humanity, there will continue to be struggles and conflicts. I take comfort in the thought, however, that we have evolved somewhat, and that the likelihood of a large-scale armed conflict (a Third World War) is quite unlikely today.
In Document 70, Section 3 (Primitive Human Associations) we are told that:
The peace of Urantia will be promoted far more by international trade organizations than by all the sentimental sophistry of visionary peace planning… UB 70:3.4
I understand this statement as a criticism of the futility of talking about peace without putting our feet on the ground. I have the impression that the Revelators (and the Melchizedeks in particular) are more pragmatic than most of us!
In section 8 of Paper 70 it is said that social classes are based on the mental and physical inequality of human beings, so the requirement for social classes to allow the evolution of society is that they be flexible and changing (UB 70:8.13)
Social classes shouldn’t be as rigid as castes, which are also discussed in the book, something assigned at birth and from which you can’t escape no matter how good you are. There should be social mobility, the famous “ladder” that allows you to rise in social class if your abilities allow it.
On the other hand, there may be economic differences between us, but this should not cause us to view other, less fortunate people as inferior beings. We are all children of the same Father, and within every mentally healthy being resides a Mysterious Monitor. The Father loves each person for who they are, and social differences have nothing to do with the essence of each human being.
On the subject of social classes, I would focus on the role that education and cooperation between social groups play as ways to help social classes disappear. But the Revelators also speak about the selective elimination of inferior human strains, which will tend to eradicate many inequalities. This seems to be an issue that is not yet resolved, far from it, and I believe it is not something that can be addressed now with a minimum of honesty and efficiency.
Therefore, I don’t think social classes will disappear in the near future. It’s possible that after this consumerist era passes, we can view others as equals and learn to be more equitable. Raising spiritual awareness globally is a way for society to evolve and for social classes to gradually dissolve.
In document 70 we are told that the mechanisms that will eliminate social classes are biological improvement, intellectual improvement, and spiritual improvement.
Classes in society, having naturally formed, will persist until man gradually achieves their evolutionary obliteration through intelligent manipulation of the biologic, intellectual, and spiritual resources of a progressing civilization, such as:
- Biologic renovation of the racial stocks—the selective elimination of inferior human strains. This will tend to eradicate many mortal inequalities.
- Educational training of the increased brain power which will arise out of such biologic improvement.
- Religious quickening of the feelings of mortal kinship and brotherhood. UB 70:8.14-17
Biological enhancement would bring about the other two, as the new mortals would have greater intellectual potential, which would bear fruit with appropriate social programs. And religion, supported by sound minds and healthy bodies, would undoubtedly lead to spiritual improvement. Although immediately afterward, we are told that these measures can only bear true fruit in the very long term, “in the distant millennia of the future.”
High civilizations are born of the sagacious correlation of material wealth, intellectual greatness, moral worth, social cleverness, and cosmic insight. UB 81:6.38
In section 9 of Document 70, which discusses human rights, the Melchizedek of Nebadon states that attempting to impose a supposedly natural equality would set civilized man back. Another statement that may seem surprising to many, perhaps because they forget that human rights are not natural rights but social rights. In nature, there is no such thing as equality of opportunity, but rather the law of the fittest and of those who best adapt to the environment and prosper accordingly.
Human beings are born different and are different by nature, and precisely because nature subjects us to the law of the strongest, human beings have created other norms, other rules that regulate peaceful coexistence, aid to the weakest and neediest, and a series of other social constructs.
Interestingly, in document 70 the revelators make a very interesting statement regarding the ideal government:
… 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
While it is true that they give us a lot of advice throughout these documents of the third part, it is true that they always refer to human government and not so much to divine government.
The form of government we must slowly and laboriously discover is one that features perfected 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 our level of evolution. Currently, the sense of ownership and the accumulation of wealth have eclipsed all principles where the important thing is the human being, not what he or she possesses. Unfortunately, the saying “as much as you have, as much as you are worth” continues to hold true, and we must insist on the true importance of human coexistence, on ceasing to be dominated by all the material distractions that keep us from our spiritual growth.
One of the many problems we suffer in this world is the lack of true leadership, which has been lacking since Lucifer’s rebellion and then since the failure of Adam and Eve. I am certain that the celestial beings who watch over us are aware of this problem and are doing everything possible to send us good and true leaders, free from selfishness and corruption, and whose motivations are altruistic. Leaders who are willing to serve, not be served.
Curiously, I have the impression that such leaders are appearing in some ways, but they are at the grassroots level and act differently than we have been accustomed to from the authoritative leaders of times past. I also think of very young people, like Greta Thunberg and Malala Yousafzai, who are sounding the alarm to change humanity’s collision course. Could the twelve corps of master seraphim be behind all this? (UB 114:6.2-16) Or is it the work of the Most Highs, who “rule in the kingdom of men” UB 3:5.2?
What seems certain is that something is happening. Perhaps it’s still very timid and not very noticeable, but little by little, changes are being seen.
Document 71 (The Development of the State) also offers some very illuminating reflections on democracy. In Western societies, there is an implicit agreement, a kind of unwritten law, that glorifies democracy over any other political system. But democracy, while a good system, is not good under all circumstances and for all groups of people. These are the dangers of democracy, according to the Revelators:
- 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
Vile and ignorant rulers, excessive dependence of those in power on public opinion, a poorly informed public, mediocrity, and a herd mentality… these are the dangers of democracy that are very present today, although it seems not to be “politically correct” to criticize democracy as a political system. It’s clear that it’s a system that, while positive, also has many shortcomings (because, as the experts rightly point out, many people can be wrong). I always remember that rulers like Adolf Hitler were democratically elected, so many things are possible in democracy: we have seen it and we are seeing it.
These days, we continually see that people are voting more out of discontent than out of conviction. Voting is also influenced by fake news and other manipulations that we constantly see on social media and in mainstream media.
Democracy requires preparation and training on the part of the people, which is currently far from a reality. Hence, the importance of educating the people and eliminating defective lineages is so vital, so that we truly have the criteria to elect the best leaders in a representative democracy, or, in other words, an aristocracy (etymologically understood as the government of the best), where the best are elected by the people for their abilities and not for their social position or wealth. Until that happens, we should rethink and correct the undesirable aspects that have developed in the shadow of democracy.
In Document 71, the Revelators delve more deeply into the institution of the State, around which global civilization currently revolves, and study its origin and the elements that hold it together. As with government, these teachings also lead us to reflect on what the ideal State should be.
History teaches us that there are no eternal empires: the Roman Empire, which once had a vast expanse and excellent organization, eventually disappeared, giving way to another period in history, the Middle Ages, which in many ways represented a setback. Although there are no longer empires like those of the past, it is true that the United States has a global hegemony unmatched by any other country, although other nations like Russia (and especially China) are there, taking advantage of any weakness of the American giant to prosper.
Another thing that history teaches us (and that the book also confirms) is that social dynamics don’t always go hand in hand with individual dynamics: there are always individuals who are ahead of the group and would like to see advanced measures implemented, but society has its own pace, and this is always slower because it has to keep pace with those who are most resistant to change. And that’s fine, because rapid change is suicidal for society.
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 political service like this in the societies we know? I don’t think so, except for a few specific exceptions, which do exist. As a general rule, it is egos and the economic interests of oneself or “friends” that motivate many politicians to fight for power.
Every political position should be obtained through specific training for candidates that tests their integrity, integrity, and 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 at all? 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 governments to be fair, honest, and transparent. Our systems are corrupt because this desire to serve one’s neighbors 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 is not in the interest of the political parties opposed to the one proposing the good idea.
When those who lead governments cease to be economists and lawyers and become philosophers and scientists, it is possible that the focus will then shift from commerce and economics to human beings and their integral development, and then the service they perform will be of the highest value to human beings. The government would be a government of wise men, as Plato proposed in his day, in the 6th century BC; or as the Revelators show us in Document 72 with the government of the neighboring planet. Meanwhile, any inclusion in politics of philosophical and scientific methods that do not aim to generate profit and enrich the State and its members will be out of place.
In section 7 of document 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 achieving the objectives it fosters. 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 development 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” (UB 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 are the features on that list where we’re on the right track, and which ones require much more work?
Overall, we might consider that humanity has made great scientific and medical advances (although there is still much room for improvement), but we need to work harder at acquiring wisdom. The current situation shows us that humanity is evolving in a very unbalanced way: much progress has been made in the material aspects of life, but we must make much more progress in the spiritual aspects. We need to spiritualize ourselves more! But how? How can we, readers of The Urantia Book, contribute to the spiritualization of our world?
The answer could be in document 140, where it says:
…the Master made it clear that the morality of his teaching was inseparable from the religion of his living. He taught morality, not from the nature of man, but from the relation of man to God. UB 140:10.8
We won’t spiritualize out of obligation; that’s what human nature would tell us. Instead of considering it a duty to spiritualize, we should search deeper, listen more to the Master’s voice, and let Him guide us.
There are several aspects to this “spiritualization”; first, we must seek God within ourselves and teach those around us that God is not sought externally but within each of us. Second, we must be consistent with our spirituality. That is, we must live every day and every moment of our lives in the divine presence: we don’t have to wait until we cross over to the other side to live more spiritually. In this material world, it’s very difficult to be consistent with our lives, and that’s what has happened with the various Christian churches: the message remains in the air, outside of us. We follow the rituals, but when we leave church, we forget about the topic without putting into practice what we’ve learned. Spirituality goes far beyond any religion; it is living in the presence of the Father every second of our lives. If each of us who read this book did so, we would be spiritualizing our surroundings almost without realizing it and would help create the critical mass necessary for all of humanity as a whole to take a step forward in its spiritual progress.
I am convinced that The Urantia Book plays and will play a fundamental role in the spiritualization of our planet, for that is why it was given to us. The book is like a glue that allows us to join the pieces of the puzzle that is this world: its history, its religions, its races, etc. I also believe that its teachings will unite us all if we know how to apply them, and its main application is through example.
Motion speaks louder than words, isn’t it? Let’s get moving!
Thank you very much for your attention.