© 1959 William S. Sadler
© 1961 Urantia Foundation
Of all the dangers which beset man’s mortal nature and jeopardize his spiritual integrity, pride is the greatest… Courage is valorous, but egotism is vainglorious and suicidal. Reasonable self—confidence is not to be deplored. Man’ ability to transcend himself is the one thing which distinguishes him from the animal kingdom. UB 111:6.9
Amid all this confusion of terminology and haziness of concept, many devout believers sincerely endeavored to worship all of these evolving ideas of divinity, and there grew up the practice of referring to this composite Deity as El. And this term included still other of the Bedouin nature gods. UB 96:1.7
For centuries after Melchizedek’s sojourn at Salem his doctrine of Deity persisted in various versions but was generally connoted by the term El Elyon, the Most High God of heaven. UB 96:1.4
This idea of God was a composite derived from the teachings of Amenamope’s Book of Wisdom modified by Ikhnaton’s doctrine of Aton and further influenced by Melchizedek’s teachings embodied in the concept of El Elyon. But as the concept of El Shaddai permeated the Hebrew mind, it became thoroughly colored with the Yahweh beliefs of the desert. One of the dominant ideas of the religion of this era was the Egyptian concept of divine Providence, the teaching that material prosperity was a reward for serving El Shaddai. UB 96:1.5-6
In Kish and Ur there long persisted Sumerian-Chaldean groups who taught a three-in-one God concept founded on the traditions of the days of Adam and Melchizedek. This doctrine was carried to Egypt, where this Trinity was worshiped under the name of Elohim, or in the singular as Eloah. UB 96:1.8
From a practical viewpoint the philosophers of the universe have come to the conclusion that there is no such thing as an end. UB 115:3.17
Spirit is divine purpose, and spirit mind is divine purpose in action. Energy is thing, mind is meaning, spirit is value. UB 9:4.5
Energy we use as an all—inclusive term applied to spiritual, mindal, and material realms. UB 0:6.2
In this paper, for example, the word energy is used to denote all phases and forms of phenomenal motion, action, and potential, while force is applied to the pregravity, and power to the post gravity, stages of energy. UB 42:2.1
Energy proceeds from Paradise, fashioned after the divine order. Energy—pure energy—partakes of the nature of the divine organization; it is fashioned after the similitude of the three Gods embraced in one, as they function at the headquarters of the universe of universes UB 42:1.6
Emergent energy embraces all energies which are responsive to paradise gravity but are as yet unresponsive to local or linear gravity. This is the pre—electronic level of energy—matter. UB 0:6.6
The passive presence of the primary force organizers is sufficient to transform space potency into primordial force, and it is upon such an activated space field that these same force organizers begin their initial and active operations. Primordial force is destined to pass through two distinct phases of transmutation in the realms of energy manifestation before appearing as universe power.These two levels of emerging energy are; 1. Puissant energy 2. Gravity energy. UB 42:2.10
The now appearing gravity-responding energy carries the potential of universe power and becomes the active ancestor of all universe matter. This secondary or gravity energy is the product of the energy elaboration resulting from the pressure-presence and the tension-trends set up by the Associate Transcendental Master Force Organizers. In response to the work of these force manipulators, space-energy rapidly passes from the puissant to the gravity stage, thus becoming directly responsive to the circular grasp of Paradise (absolute) gravity while disclosing a certain potential for sensitivity to the linear-gravity pull inherent in the soon appearing material mass of the electronic and the post-electronic stages of energy and matter. UB 42:2.12
Primordial force is sometimes spoken of as pure energy; on Uversa we refer to it as SEGREGATA. UB 42:2.9
Pure energy is the ancestor of all relative, nonspirit functional realities, while pure spirit is the potential of the divine and directive overcontrol of all basic energy systems. And these realities, so diverse as manifested throughout space and as observed in the motions of time, are both centered in the person of the Paradise Father. UB 56:1.4
A pre-existent phase of energy which is characteristic of the central universe. Here the evolutionary cycle seems to turn back upon itself; energy—power now seems to begin to swing back towards force, but force of a nature very unlike that of space potency and primordial force. Havona energy systems are not dual: they are triune. On Uversa these energies of Havona are known as TRIATA. UB 42:2.16-17
Physical energy is a term demoting all phases and forms of phenomenal motion, action, and potential. UB 0:6.3
This is the powerful—directional, mass—movemented, mighty—tensioned, and forcible—reacting energy—gigantic energy systems set in motion by the activities of the primary force organizers. This primary or puissant energy is not at first definitely responsive to the Paradise-gravity pull though probably yielding an aggregate—mass or space-directional response to the collective group of absolute influences operative from the nether side of Paradise. UB 42:2.11
This energy system operates on and from the upper level of Paradise and only in connection with the absonite peoples. On Uversa it is denominated TRANOSTA. UB 42:2.18
Error might be regarded as a misconception or distortion of reality. UB 67:1.4
Error suggests lack of intellectual keenness; evil, deficiency of wisdom; sin, abject spiritual poverty; but iniquity is indicative of vanishing personality control. UB 67:1.5
Error (evil) is the penalty of imperfection. Error is the shadow of relative incompleteness which must of necessity fall across man’s ascending universe path to Paradise perfection. Error ( evil) is not an actual universe quality; it is simply the observation of a relativity in the relatedness of the imperfection of the incomplete finite to the ascending levels of the Supreme and Ultimate. UB 130:4.11
The Essenes were a true religious sect, originating during the Maceabeean revolt, whose requirements were in some respects more exacting than those of the Pharisees. They had adopted many Persian beliefs and practices, lived as a brotherhood in monasteries, refrained from marriage, and had all things in common. They specialized in teachings about angels. UB 137:7.8
To me it seems more fitting, for purposes of explanation to the mortal mind, to conceive of eternity as a cycle and the eternal purpose as an endless circle, a cycle of eternity in some way synchronized with the transient material cycles of time. As regards the sectors of time connected with, and forming a part of, the cycle of eternity, we are forced to recognize that such temporary epochs are born, live, and die just as the temporary beings of time are born, live, and die.
The sectors of time are like the flashes of personality in temporal form; they appear for a season, and then they are lost to human sight only to reappear as new actors and continuing factors in the higher life of the endless swing around the eternal circle. Eternity can hardly be conceived as a straightaway drive, in view of our belief in a delimited universe moving over a vast, elongated circle around the central dwelling place of the Universal Father.
Frankly, eternity is incomprehensible to the finite mind of time. You simply cannot grasp it; you cannot comprehend it. UB 32:5.4
It is helpful to man’s cosmic orientation to attain all possible comprehension of Deity’s relation to the cosmos. While absolute Deity is eternal in nature, the Gods are related to time as an experience in eternity. In the evolutionary universes eternity is temporal everlastingness—the everlasting now. UB 118:1.1
The Eternal Son is the absolute personality, the secret of spiritual energy, morontia spirits, and perfected spirits. UB 0:5.5
The Eternal Son is the perfect and final expression of the “first” personal and absolute concept of the Universal Father. Accordingly, whenever and however the Father personally and absolutely expresses himself, he does so through his Eternal son, who ever has been, now is and ever will be, the living and divine Word. The Eternal Son is the spiritual personalization of the Paradise Father’s universal and infinite concept of divine reality, unqualified spirit, and absolute personality. The Eternal Son is the original and only—begotten Son of God He is God the Son, the Second person of Deity and the associate creator of all things. As the Father is the First Great Source and Center, so the Eternal Son is the Second Great Source and Center. UB 6:0.1
The Eternal Son is the spiritual center and the divine administrator of the spiritual government of the universe of universes. The Universal Father is first a creator and then a controller; the Eternal Son is first a cocreator and then a Spiritual administrator. God is spirit, and the Son is a personal revelation of that spirit. The Eternal Son is the eternal Word of God. He is wholly like the Father; in fact, the Eternal Son is God the Father personally manifest to the universe of universes… UB 6:1.2
The Eternal Son is the great mercy minister to all creation. UB 6:3.2
Ethics is the eternal social or racial mirror which faithfully reflects the otherwise unobservable progress of internal spiritual and religious developments. UB 102:8.4
Eventuated [1] has a special meaning in the Papers. It is a word that describes how someone is brought into being, like the word “created,” but eventuated does not mean created. It does mean some sort of initiating act that is pre-time, precreative, or of eternity status. We are informed that God, as a person, creates; as a superperson, eventuates. Absonite beings, the Trancendentalers, are not created—they are eventuated.
Law is life itself and not the rules of its conduct. Evil is a transgression of law, not a violation of the rules of conduct pertaining to life, which is the law. UB 48:6.33
There are many ways of looking at sin, but from the universe philosophic viewpoint sin is the attitude of a personality who is knowingly resisting cosmic reality… Evil is a partial realization of, or maladjustment to, universe realities. But sin is a purposeful resistance to divine reality—a conscious choosing to oppose spiritual progress—while iniquity consists in an open and persistent defiance of recognized reality and signifies such a degree of personality: disintegration as to border on cosmic insanity. (755) Error suggests lack of intellectual keenness; evil, deficiency of wisdom; sin, abject spiritual poverty; but iniquity is indicative of vanishing personality control. UB 67:1.4
And when creativity is turned to destructivity, you are face to face with the devastation of evil and sin—oppression, war, and destruction. Evil is a partiality of creativity which tends toward disintegration and eventual destruction. All conflict is evil in that it inhibits the creative function of the inner life—it is a species of civil war in the personalty. UB 111:4.11
The possibility of evil is necessary to moral choosing, but not the actuality thereof. A shadow is only relatively real. Actual evil is not necessary as a personal experience. Potential evil acts equally well as a decision stimulus in the realms of moral progress on the lower levels of spiritual development. Evil becomes a reality of personal experience only when a moral mind makes evil its choice. UB 132:2.10
Evil is the unconscious or unintended transgression of the divine law, the Father’s will. Evil is likewise the measure of the imperfectness of obedience to the Father’s will. Sin is the conscious, knowing, and deliberate transgression of the divine law, the Father’s will.
Sin is the measure of unwillingness to be divinely led and spiritually directed. Iniquity is the willful, determined, and persistent transgression of the divine law, the Father’s will. Iniquity is the measure of the continued rejection of the Father’s loving plan of personality survival and the Sons’ merciful ministry of salvation. UB 148:4.3
The basis of Fairness. UB 10:6.3
Progressive creation UB 74:8.4
Evolution is creativity in time. UB 105:6.5
Spiritual evolution is an experience of the increasing and voluntary choice of goodness attended by an equal and progressive diminution of the possibility of evil. UB 132:3.8
Existential [1:1] is a word especially used in the Papers. It means something eternal, without a beginning or an ending. There is no time at which it did not exist. An existential being has full knowledge before any experience.
Religious experience is the realization of the consciousness of having found God. And when a human being does find God, there is experienced within the soul of that being such an indescribable restlessness of triumph in discovery that he is impelled to seek loving service-contact with his less illuminated fellows, not to disclose that he has found God, but rather to allow the overflow of the welling-up of eternal goodness within his own soul to refresh and ennoble his fellows. Real religion leads to increased social service. UB 102:3.4
What is human experience? It is simply any interplay between an active and questioning self and any other active and external reality. The mass of experience is determined by depth of concept plus totality of recognition of the reality of the external. The motion of experience equals the force of expectant imagination plus the keenness of the sensory discovery of the external qualities of contacted reality. The fact of experience is found in self—consciousness plus other-existences—other-thingness, other-mindness, and other-spiritness. UB 102:4.2
To become acquainted with one’s brothers and sisters, to know their problems and to learn to love them, is the supreme experience of living. UB 130:2.6
The supreme experience of human existence; finding God for yourselves and knowing him in your own souls. UB 155:6.7
This word [1:2] designates beings and things that have origins. It also designates all beings that can grow by experience. Even some existential realities can have experiential growth to higher levels. Other realities are wholly experiential; man is wholly experiential in his growth.