We Are Not Alone in the Universe ● Their are 619 Inhabited Worlds in our System of worlds ● The Master Universe is filled with inhabited whirling world's of space

ET News of the Prayer Life on Other Worlds of Space

One can achieve a real understanding of the nature and character of a created being with human will dignity by studying the prayer life of that being.

God provides for the sovereign choice of all true personalities. No personal creature can be coerced into the eternal adventure; the portal of eternity opens only in response to the freewill choice of the freewill sons of the God of free will.

True liberty in the association of all created beings must be restrained by love, motivated by loyalty, and directed by the intelligent discipline of wisdom. As long as we teach the universe child to pray, “Our Father who is in heaven,” a tremendous responsibility rests upon all earthly fathers and father’s from other world’s of space so to live and order their homes that the word father becomes worthily enshrined in the minds and hearts of all growing children.
We begin our study of Extraterrestrial Beings with a study of the prayers of these beings from other of the whirling world’s of space.

What do these supplications in the prayer life on other worlds reveal about the spiritual insights and true motives of these children of the whirling worlds of space.
 
First on the list is the prayer given to this world by our Creator 2,000 years ago, whom many on this world will recognize. 

Our Father who is in heaven,
Hallowed be your name.
Your kingdom come; your will be done
On earth as it is in heaven.
Give us this day our bread for tomorrow;
Refresh our souls with the water of life.
And forgive us every one our debts
As we also have forgiven our debtors.
Save us in temptation, deliver us from evil,
And increasingly make us perfect like yourself.

From time to time, during the remainder of Jesus’ sojourn on earth, he brought to the notice of the apostles several additional forms of prayer, but he did this only in illustration of other matters, and he enjoined that these “parable prayers” should not be taught to the multitudes. Many of them were from other inhabited planets, but this fact Jesus did not reveal to the twelve. Among these prayers were the following:

Our Father in whom consist the universe realms,
Uplifted be your name and all-glorious your character.
Your presence encompasses us, and your glory is manifested
Imperfectly through us as it is in perfection shown on high.
Give us this day the vivifying forces of light,
And let us not stray into the evil bypaths of our imagination,
For yours is the glorious indwelling, the everlasting power,
And to us, the eternal gift of the infinite love of your Son.
Even so, and everlastingly true.

Our creative Parent, who is in the center of the universe,
Bestow upon us your nature and give to us your character.
Make us sons and daughters of yours by grace
And glorify your name through our eternal achievement.
Your adjusting and controlling spirit give to live and dwell within us
That we may do your will on this sphere as angels do your bidding in light.
Sustain us this day in our progress along the path of truth.
Deliver us from inertia, evil, and all sinful transgression.
Be patient with us as we show loving-kindness to our fellows.
Shed abroad the spirit of your mercy in our creature hearts.
Lead us by your own hand, step by step, through the uncertain maze of life,
And when our end shall come, receive into your own bosom our faithful spirits.
Even so, not our desires but your will be done.
    

Our perfect and righteous heavenly Father,
This day guide and direct our journey.
Sanctify our steps and co-ordinate our thoughts.
Ever lead us in the ways of eternal progress.
Fill us with wisdom to the fullness of power
And vitalize us with your infinite energy.
Inspire us with the divine consciousness of
The presence and guidance of the seraphic hosts.
Guide us ever upward in the pathway of light;
Justify us fully in the day of the great judgment.
Make us like yourself in eternal glory
And receive us into your endless service on high.

Our Father who is in the mystery,
Reveal to us your holy character.
Give your children on earth this day
To see the way, the light, and the truth.
Show us the pathway of eternal progress
And give us the will to walk therein.
Establish within us your divine kingship
And thereby bestow upon us the full mastery of self.
Let us not stray into paths of darkness and death;
Lead us everlastingly beside the waters of life.
Hear these our prayers for your own sake;
Be pleased to make us more and more like yourself.
At the end, for the sake of the divine Son,
Receive us into the eternal arms.
Even so, not our will but yours be done.

Glorious Father and Mother, in one parent combined,
Loyal would we be to your divine nature.
Your own self to live again in and through us
By the gift and bestowal of your divine spirit,
Thus reproducing you imperfectly in this sphere
As you are perfectly and majestically shown on high.
Give us day by day your sweet ministry of brotherhood
And lead us moment by moment in the pathway of loving service.
Be you ever and unfailingly patient with us
Even as we show forth your patience to our children.
Give us the divine wisdom that does all things well
And the infinite love that is gracious to every creature.
Bestow upon us your patience and loving-kindness
That our charity may enfold the weak of the realm.
And when our career is finished, make it an honor to your name,
A pleasure to your good spirit, and a satisfaction to our soul helpers.
Not as we wish, our loving Father, but as you desire the eternal good of your mortal children,
Even so may it be.

Our all-faithful Source and all-powerful Center,
Reverent and holy be the name of your all-gracious Son.
Your bounties and your blessings have descended upon us,
Thus empowering us to perform your will and execute your bidding.
Give us moment by moment the sustenance of the tree of life;
Refresh us day by day with the living waters of the river thereof.
Step by step lead us out of darkness and into the divine light.
Renew our minds by the transformations of the indwelling spirit,
And when the mortal end shall finally come upon us,
Receive us to yourself and send us forth in eternity.
Crown us with celestial diadems of fruitful service,
And we shall glorify the Father, the Son, and the Holy Influence.
Even so, throughout a universe without end.

Our Father who dwells in the secret places of the universe,
Honored be your name, reverenced your mercy, and respected your judgment.
Let the sun of righteousness shine upon us at noontime,
While we beseech you to guide our wayward steps in the twilight.
Lead us by the hand in the ways of your own choosing
And forsake us not when the path is hard and the hours are dark.
Forget us not as we so often neglect and forget you.
But be you merciful and love us as we desire to love you.
Look down upon us in kindness and forgive us in mercy
As we in justice forgive those who distress and injure us.
May the love, devotion, and bestowal of the majestic Son
Make available life everlasting with your endless mercy and love.
May the God of universes bestow upon us the full measure of his spirit;
Give us grace to yield to the leading of this spirit.
By the loving ministry of devoted seraphic hosts
May the Son guide and lead us to the end of the age.
Make us ever and increasingly like yourself
And at our end receive us into the eternal Paradise embrace.
Even so, in the name of the bestowal Son
And for the honor and glory of the Supreme Father.

Though the apostles were not at liberty to present these prayer lessons in their public teachings, they profited much from all of these revelations in their personal religious experiences. Jesus utilized these and other prayer models as illustrations in connection with the intimate instruction of the twelve, and s

What are we grateful for in life? How do we show that gratitude to others in life? Is our gratitude Internal or is it an external showing of good energy in our relationships to others we meet in our days?

 

91:8:4[#3] Urantia Book

To some individuals prayer is the calm expression of gratitude; to others, a group expression of praise, social devotions; sometimes it is the imitation of another's religion, while in true praying it is the sincere and trusting communication of the spiritual nature of the creature with the anywhere presence of the spirit of the Creator.

 

THE REMEMBRANCE SUPPER

"DO THIS IN REMEMBRANCE OF ME"

March 19, 2017

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“When Jesus had thus established the supper of the remembrance, he said to the apostles: ‘And as often as you do this, do it in remembrance of me. ... This is the new Passover which I leave with you, even the memory of my bestowal life, the word of eternal truth; and of my love for you, the outpouring of my Spirit of Truth upon all flesh.’”

– UB 179:5.9

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     It was a solemn night, on April 6, 30 A.D., when Jesus arranged for a special supper with his twelve apostles. He knew he would be arrested later that evening and eventually be put to death, and so he wanted to prepare them and strengthen them for those events.  He established the first Remembrance Supper as a means to remind them of the life he lived, his teachings of love, and the blessings he shared and would be sharing in the future.  He wanted them to remember his life, not his upcoming death.

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     This Supper is the only ceremony or sacrament associated with his whole life mission and the only event he expressly asked that we memorialize. For this reason, the Remembrance Supper should be paramount in the minds of all those who love our Sovereign Christ Michael, who incarnated as Jesus of Nazareth.

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    On April 6, 2017, after sundown, faith sons around the world will meet together in private homes and elsewhere for the annual commemoration of the Remembrance Supper.  We invite all, including all Urantia Book readers, to share in this night with us by commemorating the evening in small private groups with family and friends. This is a night for all mankind because all of us owe our existence and future life to Michael as the Creator of everything in our universe. As he explained, he is ‘the way, the truth and the life.’ If we expect to reach the Father on Paradise, we must first come through Jesus.

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     The Remembrance Supper is a very simple unpretentious supper as described in Paper 179, chapter 5 of The Urantia Book.  It involves a sharing of bread and drink among men and women of faith as they remember Jesus Christ, the exemplary life he led, and his glorious message of freedom and salvation.  The bread symbolizes ‘the bread of life’ – the life of the Father revealed in the Son, the living word of truth incarnated in mortal flesh. The cup of wine symbolizes the new dispensation ushered in by the outpouring of the Spirit of Truth. 

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     Because the first Remembrance Supper occurred in connection with the Jewish Passover, the bread was unleavened bread and the drink was red wine.  But these emblems are merely symbols. What is important is the meaning of the symbols, not the symbols themselves.  So, if unleavened bread is not readily available, another sort of bread may be used.  And if red wine is not available, another drink may be used, especially if those participating with you, including any children, would want to refrain from alcoholic beverages.

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      When planning your commemorations, we suggest you read Papers 179-181 to see how Jesus and the twelve apostles commemorated that night.  You may find that many more things occurred on that night than you may realize. Some of Jesus’ most profound and enduring teachings were expressed that night.  You might also enjoy watching the videos we prepared on those papers, The Remembrance Supper Special Edition Videos, in preparation for the Supper.

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     At a certain point in the evening, Jesus passed the bread and wine and commented on their significance.  You can do the same at your Remembrance Supper.  But rather than give you a formula for conducting your Supper, we encourage you to use your imaginations and let the spirit lead you in this regard. There are no formalities other than the sharing of the food and drink. 

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     It was also an occasion to discuss spiritual things, including brotherly love and unity.  In the first Remembrance Supper, Jesus washed the feet of his apostles as an object lesson in humility. It was the custom in those days for the servant of the host to wash the feet of the guests as they arrived.  Pitchers of water, basins and towels were placed just inside the door for that purpose.

      But on this occasion, there was no servant, so when the apostles arrived there was no one to wash their feet.  Any of the apostles could have taken on that role, but not one of them did. Instead, they proceeded to the dinner table and took their seats, subtly vying for the honored positions next to where Jesus would sit.  Jesus did not chastise them for their lack of humility. He simply demonstrated what real humility is by enacting ‘the parable of brotherly love’ – washing the feet of his apostles.

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     During our Remembrance Suppers, we should approach the evening with the same type of humility for our brothers and sisters in attendance.  Not that we must wash each other’s feet, but we should be mindful of the needs of all those in attendance and look for ways to be of service to one another.  And after we share in this intimate supper, perhaps we can carry that humility out of our homes and into our daily affairs.  By faith we enter into the spiritual brotherhood, but we remain in it by the way we treat ‘the least ones’ of our brothers.

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      The Remembrance Supper is also an opportunity to publicly and openly confess our union with Jesus. Unfortunately, some UB readers have not reconciled in their minds the need to honor Jesus and carry on his ministry.  In fact, a few shy away from any associations with the ‘Biblical Jesus’ for fear that they are subjecting themselves to outdated and authoritative religious ideas.  Yet, they should realize that by including the life and teachings of Jesus in the Fifth Epochal Revelation, the revelators are emphasizing, not diminishing, the need to understand Jesus and to complete the ministry he began. Paper 195, chapters 9 and 10 expressly state as much.

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      And then, there is this:

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“All of you who have had the courage to confess faith in my gospel before men I will presently acknowledge before the angels of heaven; but he who shall knowingly deny the truth of my teachings before men shall be denied by his guardian of destiny even before the angels of heaven.”

- UB 165:3.5

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     Thus, participating in a Remembrance Supper reveals our stand, not only to men, but to your Guardian Seraphim who joyfully represents you at your resurrection.

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     For these reasons, we encourage all to spend the evening in solemn contemplation.  It is our wish that one day, our entire planet will give worshipful honor to the Christ and recognize our oneness as a spiritual family, children of God and brothers to each other.  Imagine the rejoicing that will occur in heaven by the celestial family looking on at our faithfulness!  And by so doing we can quicken the establishment of a worldwide brotherhood that will open the door to a divine visitation.

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     After the Remembrance Supper, please share with us your experience of commemorating this special occasion.  We would like to know how you celebrated, what you talked about, how many attended and participated, where you are located on this beautiful planet, anything you are willing to share. We will set aside a section on our site where we will publish all such comments.

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      It is our prayer that more and more of mankind come to appreciate their wonderful Creator and Sovereign and the value of his teachings so that he will unquestionably know that his life and his death on earth, as well as his decision to provide a greater revelation, was not in vain. And as we ‘do this in remembrance of him,’ he will know that we heard him, that we believe him, that we honor him and look forward to supping with him in the heavenly kingdom.

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Your Brothers in the Master's Ministry,

www.TheChristExperiment.org

  Return to The Remembrance Supper 

Concerning the times of the coming again of the Son of Man, no one in heaven or on earth may presume to speak. But you should be wise regarding the ripening of an age; you should be alert to discern the signs of the times. You know when the fig tree shows its tender branches and puts forth its leaves that summer is near. Likewise, when the world has passed through the long winter of material-mindedness and you discern the coming of the spiritual springtime of a new dispensation, should you know that the summertime of a new visitation draws near.

105:1.6 (1153.3) Urantia Book

We have learned some remarkable things from these investigations and the findings are fomenting tremendous philosophical and spiritual debate. I wanted to do a Masters on the correlation between neuroscience and spirituality, with the central focus being on how spirituality/religion affects cognitive functions - more precisely, I was interested in the correlations between the scientific paradigm of Emotional Intelligence and the spiritual goal of the actualisation of the higher or divine self [the attainment of spiritual maturity], with specific interest in exploring the spiritual and bio-mechanical underpinnings of this endeavour. Sadly, I couldn’t secure the support for this enterprise but while attempting to make this happen I discovered something, arguably, more profound and unsettling about the role neurological factors play in the evolution of religion, conflict, and peace.

We are all well aware that the human organism is subject to the operations of several key drives that are hardwired into the brain. The most well known ones would be the: Fight-or-Flight Response, biological triggers/compulsions of hunger and thirst, and of course FEAR. We understand that damage to the brain can impair us in a variety of ways in terms of: speech, movement, reasoning, empathy, learning, memory, mood, temperament, and that in the absence of a functioning brain we are reduced to the status of vegetables.

Considered spiritually, the human being can be understood as a type of triune entity – a being that exists in three inter-related dimensions: material, intellectual, and spiritual, all of which are unified through the function of personality – that volitional, controlling, and uniquely identifying element that makes the three One. Scripture viewed human being as a simple dichotomy: the Body/Temple/Vessel of Clay and the indwelling and distinct Living Being and this is a serviceable paradigm but it has its shortcomings.

These distinctions give rise to questions: If the material body is an instrument for objectivising the will of the supervening personality what factors should we be aware of in its employment? Are there practices, conditions, or factors that enhance the will or mitigate against its function? We know, for example, that physical and emotional trauma can adversely impact cognitive function; sometimes in ways subtle and sometimes in ways not so subtle. It is therefore reasonable to ask in what way these factors might impact the formation or the spiritualisation [idealisation] of our identity.

Given that neural dynamics play a crucial role in healthy and efficient cognitive function the spiritual implications of the brain appears to be inescapable. Can we be sure that the brain isn’t tricking us into the belief that we are being guided by our spiritual principles when, in fact, we are being guided by very subtle biological inclinations? Isn’t it altogether possible for us to misconstrue biological inclination for spiritual impulses? After all, haven’t the prophets taught us that ‘the heart is deceitful above all things and even desperately wicked,’ ever leading us astray? Is it possible to discern the yearnings of the flesh from the ‘urging of the angels’?

I am reminded of an old saying: ‘the best trick the devil ever pulled was convincing the world he didn’t exist’. It could certainly be argued that the greatest trick ever pulled off by the brain is the belief that it doesn’t influence our thinking processes and decision making.

The insights afforded us through contemporary neuroscience tells us that such a belief is an illusion, our neural wiring has a far more profound and extensive influence on the operations of our cognitive functions than we realise and these facts present disconcerting implications for theologians and will inevitably generate considerable cognitive dissonance among religious thinkers – at least until we have fully metabolised the implications of these facts.

My insight into how all this fits together began during one particular class while studying for my post grad. I’ll be first to admit that I have been shining my boots on the backsides of the institutions of Rome since I could understand the word ‘Hypocrisy’. No one was more vociferous in their condemnation of Rome and her servants than I. However, I had an unusual reaction once while in a room surrounded by individuals that were either not brought up in the tradition or had made an open break with it. The speaker offered patronising commentary on Catholicism, which was picked up and amplified by the group. I was suddenly and unexpectedly seized by disgust and contempt and felt immediately defensive. I was shocked at these feelings; shocked, not only that I wasn’t joining in and being the most condemnatory voice in the group but, that I felt the urge to defend my tradition [my people] from these naysayers. I was utterly paralysed between what I was observing and what I was experiencing and so remained in bewildered silence.

This stayed with me for some time. I reflected upon it. I endeavoured to digest the experience by discussing it with friends. I recognised this defensive feeling as a familial feeling. As an example of this type of feeling I will use a hypothetical family member. I can criticise family members all I want: X is lazy; X is stupid; X is a grasping, greedy, lying, selfish, money grabbing, little so-and-so. However, the moment someone from outside the family says the exact same thing, even if it is factually true, I get immediately defensive. It is acceptable to me and for me and mine [the In-Group] to make such assertions but not for anyone outside the family [the Out-Group]. The very fact of their Out-Group status makes their assertions appear hostile, ill-advised, rooted in ignorance, and maliciously intended. We feel this engage when someone from outside our neighbourhood criticises our neighbourhood, when a daughter that is critical of her mother hears someone else criticise her mother, as we watch our team suffer defeat and have to endure the taunts of a pundit or some other Out-grouper, we hear it in the speech of our fellows: We did this, We lost, We were in trouble there. The ups and downs of the We is a visceral experience regardless of the fact that the ‘I’ of this equation had no material hand, act, or part in the achievement of the asserted We.

The We experience is wired into a simple philosophical inclination: All-for-One-and-One-for-All, such that if you attack one – you attack us all, conversely – if you attack US ALL you attack One, meaning that I personalise [internalise] the feeling – I feel this as an attack on ME/US and react out of the inherent neural defence mechanisms.

Examples of the operations of this dynamic abound and it is rooted in what I call the neurological entity of the Host Identity/the US/the Blended Self [in the parlance of Social Theory it is known as the In-Group]. A functional example to highlight this would be the parent-child relationship. A child is nurtured in the womb for X number of months but upon being born it is still dependent upon the nurturing care of the parents. The Parents take over the role of the placenta/womb and, in the case of caring parents, they become - in a very real sense - an extension of the child’s immune system; they will vigorously defend their child’s well being and go to great lengths to nurture it. Even though the child is a physically separate entity, it becomes a living part of the hosts; a neurologically encircuited active and integrated value within the Host Identity of the In-Group called Family.

The nurturing In-Group expands outward from immediate family to extended family, to the larger Community to which we are attached. It has experiential roots in family, and it is therefore unsurprising that the reality and concept of Family is primal in dignity and power in the wider context of culture. The growing child is supplied with a cultural matrix that nurtures and forms identity; while the adult [ideally] has a cultural matrix that facilitates the actualisation of its higher self. These matrices are absolutely vital to our well being. We acquire the essentials, and a few luxuries, of life through group association; Group belonging is essential to survival. The brain understands that it exists and survives because of [owes its life to] the Group/Host Identity.

The Host Identity establishes the Key-Note, the contextualising value, of a system. Just as the child is a very real subset within a larger In-Group system the Host Identity likewise exercises a determining influence in the operations of a system and of the individual’s role within that system. It is worth bearing in mind that the things, events, and forces that affect the H.I. positively or negatively can affect the individual in-group member with just as much force as if those forces were acting upon the members own child.

The fact that the sense Host Identity is as visceral and evocative of emotionally rooted behaviour as is the connection with one’s own child is easily proved.

The In-Group can comprise Family, School, Team, Company, Religious Grouping, Profession, Political Affiliation, College, Nationality, Race, ideological persuasion, you name it. The neural circuitry of the In-Group is integrated into the deep brain [most likely the Limbic System], much lower than our higher cognitive faculties, and can therefore solicit aggression from otherwise peace loving individuals. Consider the gentle grandmother who enjoys knitting booties for the grandchildren upon whom she dotes; now consider this same grandmother pitch-side when one of her little darlings is playing an important match and a member of the opposing team [an out-grouper] fouls them. Her language and demeanour change. She becomes flush with rage and screams obscenities at the offender, the referee, the opposing team, and the whole area they are from. Were the offender close enough she’d should him what a foul was! This is the same lady who, under ordinary circumstances, wouldn’t say boo to a goose is transformed into a vicious defender.

As another example, any one of us may have been subject to aggressive or intimidating behaviour but we’ll most often just talk our way out of it or find some way to defuse the situation with a minimum of discomfort. We are not as motivated about ourselves as we are about our In-Group because the brain sees the In-Group as more important; it places a higher value on the In-Group than on individual. Our In-Group loyalty can veto our instincts for self-preservation and give rise to what we generally regard as selfless behaviour; that is behaviour that seeks to preserve and enhance the In-Group regardless of the consequences to the individual self. This particular type of behaviour is universally regarded as the highest virtue; while the most heinous of sins is to place the self ahead of or above the interests of the In-Group; to enrich oneself at the expense of the In-Group.

What is significant about this is that the same neural Self-Defence mechanism or circuit that operates to effect self-preservation engages when we fall under the impression that the In-Group is under threat – the brain has no alternative mechanism. The brain translates the ‘I’ into the ‘We’ - the Blended Self/Host Identity - and acts with the exact same neuro-biological mechanics and power as it would when the higher cognitive functions lose the upper hand to Panic. The potency of this dynamic is bound up with the fact that to the brain the In-Group has as a higher value than just the self; the needs of the many outweigh the needs of the few is a value that is hardwired into the brain.

We should bear in mind that, in a normal person, during times of Panic all higher cognitive functions become subservient to the lower brain. It is older and, from an evolutionary perspective, far more effective in getting out of dangerous situations. It is non-reflective, instinctive [automatic or practically so], and therefore much faster than the higher cognitive faculties in dealing with unexpected emergencies; more definite in decision and therefore not prone to ‘freezing’; and absolute in its prerogative to survive at all costs. However, when the individual feels that the In-Group has become prey to perceived threat from an Other the Panic experienced is of a different order: it is the survival of the Group that is at stake and therefore the self vanishes in significance, the self becomes utterly absorbed into the goal of defending the In-Group; the line between Self and the H.I. is blurred and the full cognitive and physical resources of the individual are put at the disposal of the H.I. Remember: Under such circumstances it is not just you that is in danger but your entire support network: your children, siblings, parents, country, your ‘way-of-life’, your values, the memory and sacrifices of your ancestors, everything is in danger of being effaced, and the profound urgency communicated by this sense of danger exerts a tremendous mobilising effect on the cognitive capacities and physical powers of the individual. Consequently, we could say that the presence of the self is inversely proportional to the value of the perceived threat and we can argue this position as the actions during times of such stress are very highly automatic, pre-programmed, such behaviours result from pre-established programs embedded in our neural circuitry and have little, if anything, to do with our conscious [higher] minds.

Community is inevitable and fundamental to our existence and identity. Its primacy is early programmed into our sense being. We early learn to appreciate that our existence is an effect [a function] of the existence of the Group. We reason, however poorly, that one [I] cannot exist without the other [the In-Group] and this has profound implications in terms of identity formation. After all, without the Group – what am I?

All In-Groups have their defining characteristics. Membership of a group is dependent upon shared values, ideals, and beliefs.   Outsiders are regarded with suspicion until their orientation and alignment with group values become known. Membership confers rights and responsibilities, privileges and obligations, opportunities and protections; all of which have a cost, and if these costs are not met then a series of progressive punitive measures are enacted culminating ultimately in the loss of group membership [ostracism/expulsion/death].

One can be born into a group or adopted by it. Being born into a group inevitably entails involuntary subjection to the consciousness/identity forming elements of group customs and conspires to effect the fluency of the individual in the customs, values, ideals, and the historical narrative of the group identity, all of which serve to contextualise the individual’s identity [their origin] within the meta-narrative of the Group – establishing a shared identity and destiny. The group, quite literally, becomes our world in that it establishes the horizon of cultural experience [at least in youth]. Adopted members must swear oaths of allegiance and undertake to abide by the rules, live by the values of the host group, and, if necessary, defend with their very lives the welfare of the group. All groups have their creeds and their codes: Biker gangs, Freedom Fighters, Nations, Religions, even the Boy Scouts.

The global community of Christendom is divided up into many - [largely] mutually exclusive - ‘nations’, whose borders are defined by their respective creeds and codes, many of whom who have made salvation and passage into communion dependent upon the willingness of the prospective member to subscribe to their particular variation of their respective creeds and proscribe and reject everyone else’s; a salvation by right beliefs sort of thing. The fact that these structures are found repeatedly in such endless profusion [across all races and cultures] is not a coincidence– it has a biological root. It is the stamp that indicates the operation of deep neurological circuitry.

So, what can all this teach us about religion, conflict, and peace?

Let us take Catholicism as an example. It is best that I do as I am a member of that family, [albeit that I am one of the black sheep] and can therefore speak with relative impunity – as one family member speaking about the others. For now, at least, they haven’t kicked me out. Though, realistically, it’s only a matter of time really, and after this article I doubt I’ll be welcomed anywhere else.

The Catholic Church, the institutions and ideologies of Rome, all her servants high and low, and the lowly flock she shepherds, is one enormous Host Identity. It has its defining features that make it distinct from others but at heart it differs in words only; structurally it is largely the same. Protestant groups have their creeds and codes to which you must subscribe if you are to be adopted by their community. The nation of Ireland or Russia presents their demands to any prospective citizen. Citizenship is only a right to those born within the community, everyone else must earn the privilege; the means of earning this privilege varies from place to place.

When one In-Group shares the same living space with other and competing Out-Groups, the neurological dynamics of Dominance come into play. A key driving factor in this interplay between groups is the process of internalisation of Group Identity through which ‘I’ becomes ‘US/WE’ wherein and whereby an individual learns to contextualise their existence by means of the cultural instruments of the In-Group or, put another way, the individuals identity becomes encircuited into the Host Identity such that their fates are seen as identical. Dominance behaviour is rooted in our biology; it is a key step towards securing unfettered access to the perceived limited resources of an environment. Dominance is little concerned with things like: Fairness, Justice, Karma, Morality, Ethics, Mercy, and Goodness. These ideals and values are discerned by the higher mind. The biologically dominated brain is single minded, crude, and brutal. Morality is a blessing bestowed upon the faithful [loyal] members of the In-Group.

During the struggle for dominance the bestial comes to the fore, albeit that it often appears in the habiliments of self-righteousness – more than figuratively, the wolf of biological inclination in the sheep’s clothing of the raiment of cultural sophistication. When, for example, the Catholic Church is perceived to be ‘under attack’ from an ‘ISM’ of one form or another, the neurologically rooted self-defence mechanisms engage [the exact same mechanism that engages when two people (or peoples) fight or prepare to fight]. The brain immediately screens all knowledge of the Other/Out-Group for weaknesses and amplifies the supposed ‘wrongs’ suffered at their hands [the biological roots of prejudice, this same screening occurs when two people argue] and concocts a multi-pronged plan of attack involving rhetoric, invective, threats, intimidation, deception, aggression – exactly the sort of behaviour that animals demonstrate when they find themselves in strange territory and feel inclined to assert dominance for fear of appearing weak. There is much bluster and locking of horns, albeit that this occurs on a much higher intellectual plane.

Religious ‘nations’/In-Group Identities/Host Identities like Catholicism or Protestantism do not war as might England and France with weapons of steel and fire, their wars are fought using different means but the desired result is usually the same – the extermination of the diseased vermin that is the Other, and the mechanism and values that drive this behaviour in both parties is identical. A brain engaged in hostility naturally dehumanises the Other. The defensive brain creates highly simplified and distorted characterisations of the Other [exactly as occurs when two people argue]: this helps dissolve empathy and is the biological root of institutional racism and sectarianism. Group Alpha’s set the tone, inculcating group hate, group animosity, group acrimony, through consciousness forming propaganda that demonises the other; covertly or implicitly in times of ‘peace’ or overtly and explicitly in times of ‘war’. Like the Wasp Queen, she sets the mood of the nest. If she’s stressed, everybody gets stressed. If she’s at ease, everyone will feel at ease. If she says ‘FIGHT!’ everybody gets out and fights.

The images of the Other concocted by the stressed brain are stereotypes: simplified, shorthand symbols referring to threatening entities or competitors for dominance [persons or groups]. Stereotypes emerge from within In-Groups, they require the over-arching context provided by the Host Identities in order to be intelligible. Stereotypes are usually highly simplistic and drift easily into gross misrepresentation. As symbols their roots can be traced to the emotional functions of the Limbic and the symbol making Right-Brain systems – the long and arduous path across the higher functions of the pre-frontal and orbito-frontal cortex and language and logic centres of the Left Brain means that logic and rationality are often not a part of these exchanges.

Stereotypes are an attempt by the subconscious of ‘one’ [some group Alpha] to effect the conformity of consciousness, to co-opt or entrain the consciousness of an ‘other’ in the In-Group and thereby seek to establish the behavioural standard of one [favoured] group toward another [ill favoured] group. This is a key step in the effecting of the dominance of one group over another. Dominance is not about respect, it is about control of perceived limited resources, and is ultimately rooted in fear of death/extinction. Such behaviours have their roots in our biology, not our pneumatology. It is significant that we are emotional beings long before we ever learn to be rational beings. The simplistic emotional ‘logic’ of the brain I term ‘Bio-Logic’ and unless we are specifically trained otherwise bio-logic is the default operating system of most individuals.

These factors highlight the necessity of transcending biologically rooted self [the Ego] and one’s Host Identity as a prerequisite for the apperception of truth and, furthermore, indicates the value of the quest for the ultimate meta-narrative of the whole of Creation and the super Host Identity of the Great Cosmic Brotherhood that it promises.

Dehumanising and objectifying the Other dissolves and dismantles any moral quandaries or apprehensions that may exist about executing violence and injustice against the Other. The In-Group is always seen as noble, pure, honest, brave, loving, worthy, while servants of the Out-Group are depicted in opposite tones: ignoble, corrupt, cowards, hate filled, wretched, poisonous, treacherous. They are said to ‘hate us and all we stand for’, they are toxic, association with them is dangerous, their disease is infectious, contact with them must be avoided at all costs.

The biological program of the Host Identities is predisposed to suspicion of aliens and is naturally primed for defensive behaviours upon contact with perceived potential ‘competitors’. Outsiders create stress in a system because their alignment with the values and ideals of the group is unknown. In the absence of information systems tend toward chaos, and the absence of information on this issue fosters mistrust, suspicion, and paranoia, and motivates the In-Group to establish a ‘polarising filter’ through which the ‘outsider’ can only pass by projecting or assuming ‘shapes’ and/or ‘positions’ familiar to the interrogator [oaths of loyalty – tests of fealty]. Inability to meet the established criteria triggers an escalation in defensive measures. Inability or unwillingness to conform may have fatal consequences. Political, religious, and economic imperialism can trace its roots back to this biologically rooted urge to dominance and desire to establish conformity.

When the Protestant identity first emerged from its Host the birth was brutal and bloody. The off-spring was immediately perceived as an enemy – a competitor, a threat to dominance. The Host being actually dominant spent considerable resources in its attempts to destroy the child it gave birth to but to no avail. The child was found to be vigorous, inventive, highly adaptable, and utterly indomitable.

Outside of the physical implements of war employed by the servants of Rome there was considerable theological rhetoric: justifications, defences, propositions, attacks, apologetics, not to mention excommunication. The purpose of this was to bolster the identity of the Catholic In-Group with the intention of undermining the Protestant Out-Group. A considerable amount of ink has been spilled in service to this agenda. This fact proves that much of what passes for theology has its roots NOT in our pneumatology [our relationship with the spiritual and things divine] but in our biology [the bonds of the flesh that tie us to matter]. Our brains have very successfully deceived us into thinking that our reasoning served a higher purpose, that we were ‘doing God’s will’ but little did we realise how profoundly true was the declaration ‘the heart is deceitful above all things’, for in this insight do we discover that though people felt that they were acting in service to God or a higher and noble calling the fact remains that they were still servants of the flesh and not the spirit.

The animosity that exists between the Religious Host Identities exists not in the Host itself but in the hearts of its component members. Host Identities/In-Groups are not hot houses or incubators of divisive and exclusivist theology, moreover these divisive and exclusivist theologies are simply a testament to FEAR; the fear of the Other felt by its members - which exists in direct contravention of the universal brotherhood taught and lived by all spiritual masters. Religion did not invent these things. Religion can’t. Religion is not a person. Religion has neither reflective moral imagination nor free will. On macroscopic levels H.I. exhibit animal like behaviour and the reason for this can be found in the beating heart of the animal that gives life to the system.

So here we are. It was once said that ‘That there’s only enough religion in the world to make us hate one another but not enough to make us love one another.’ The line of reasoning that I have herein outlined proves that the hate is not endemic to religion but is sponsored by the fear dominated heart of the instruments of the Host Identity. It is in our very own hearts that we find the roots of invective and aggression, the will that facilitates and fosters institutional racism, sectarianism, and imperialism.

In the fear driven human heart is to be found the seed of many of the world’s troubles but it is equally in the fear purged heart, the heart inspired and illuminated by divine spiritual ideals – a will liberated from the bonds of the flesh, is to be found the cure for all that ails her.

Under such conditions, as evolving, self directing imperfect beings, conflict is inevitable but as the race matures, and we come to understand ourselves more fully, peace will be attained, first personally – on an individual, person by person basis, and thereafter socially as these healthy beings come together to form healing wholes.

This insight strikes, with lethal force, at the biological root of theological arrogance. It does not kill identity or tradition. It does not make them null and void. It contextualises its role in our evolution and helps us distinguish between good [spiritually infused] religion and bad [biologically rooted] religion. It allows us to re-contextualise religious, political, and economic imperialism; allows us to understand history anew and to envision a far better future than ever we could and do so with the realisation that such a future is truly attainable.

There is much here that I have not touched upon: the spiritual significance of Loyalty and how In-Group loyalty sets the defining meta-narrative for sin; The phenomenon of the Internalisation of Identity; The political, social, economic, and religious implications and possibilities inherent in internalisation and self transcendence; Self: knowing, understanding, directing; considerations in the synchronising of the material self with the divine/higher self; Transcending Self, Host Identity, and attaining membership of the Host Identity of the Cosmos.