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The longing for a governing structure that transcends human fallibility by Siearra Mason

Paul Kemp Administrator — Sun, 13 Sep 2026 18:48:16 -0400

The longing for a governing structure that transcends human fallibility

The longing for a governing structure that transcends human fallibility often stems from a profound disillusionment with the cyclical nature of democratic politics. When systems are perceived as fragmented or devoid of a moral compass, the search for a foundation rooted in absolute values becomes a pursuit of stability and higher purpose. A theocratic vision, in this context, is proposed not merely as a change in administration, but as a fundamental shift toward an order where governance is inextricably linked to faith, grace, and the pursuit of a collective, divinely inspired prosperity.

Transitioning toward such a system implies a departure from the competitive, often adversarial nature of secular democracy in favor of a unified moral objective. Proponents of this shift argue that true peace, joy, and lasting societal health cannot be engineered through policy alone; they must be cultivated through a shared spiritual framework that prioritizes communal well-being over individualistic power. By grounding law and leadership in principles derived from faith, the vision suggests a transformation of the "world" into a more harmonious state, where the pursuit of paradise is the primary function of the state itself.

However, the challenge of such a transformation lies in the intersection of human interpretation and divine mandate. History demonstrates that when governance is fused with religious authority, the stability of the system often depends on the alignment of its leadership with the very virtues it seeks to manifest. For a theocracy to succeed in delivering peace and love, it requires a foundation so robust that it remains untainted by the imperfections of those who carry it out. Whether such a system can be realized on a global scale remains the central question for those who believe that the current worldly structures have reached the limits of their potential to inspire hope.

Did you know?

Mitra T.Azad — Thu, 10 Sep 2026 15:47:38 -0400

I wonder do they knew metaphysics first, then started to flourish their potential? more research is required to answer that question.

Did you know?

Nikola Tesla’s father, Milutin Tesla (1819–1879), was a priest of the Eastern Orthodox Church.

René Descartes (1596–1650): Known as the "father of modern philosophy," Descartes made significant contributions to mathematics (developing the Cartesian coordinate system) and physics, while also formulating theories of knowledge and mind-body dualism that deeply impacted metaphysics.

Gottfried Wilhelm Leibniz (1646–1716): A polymath who co-discovered calculus independently of Isaac Newton, Leibniz was a prominent rationalist philosopher. His metaphysical theory of monads proposed that the universe is made of infinite, simple, non-interacting substances, a concept detailed in his work Monadology. He also argued for a relational view of space and time, which Einstein later noted anticipated aspects of his own relativity theory.

Isaac Newton (1643–1727): A towering figure in physics and mathematics, Newton engaged in profound philosophical debates, particularly with Leibniz, regarding the nature of space and time, which Newton considered absolute.

Albert Einstein (1879–1955): While primarily a physicist, Einstein had a vigorous interest in philosophy of science and epistemology. He engaged with philosophical ideas to question fundamental assumptions about space and time, viewing scientific concepts as "free inventions of the human mind" that must nonetheless align with empirical evidence. His work had profound consequences for metaphysical notions of reality, causality, and determinism.

HOUSE OF LIGHT THE SPIRITUAL POVERTY SCROLL OF THE URANTIA BOOK COMMUNITY by Richard Van Stinson

Paul Kemp Administrator — Tue, 08 Sep 2026 21:20:20 -0400

HOUSE OF LIGHT THE SPIRITUAL POVERTY SCROLL OF THE URANTIA BOOK COMMUNITY by Richard Van Stinson

HOUSE OF LIGHT

THE SPIRITUAL POVERTY SCROLL OF THE URANTIA BOOK COMMUNITY

For more than twenty-four years I have spoken among you in different ways, with different words, at different seasons, yet the burden of my message has remained remarkably unchanged. I have watched the old heads continue in familiar circles while generations arriving afterward learn many of the same habits. You possess a revelation containing an extraordinary presentation of the Fatherhood of God, the brotherhood of humanity, the religion of Jesus, and the Kingdom of Heaven, yet too often the great labor becomes advertising the book, promoting the book, studying the book, defending the book, organizing around the book, and gathering together to examine the book. Thus may abundance of knowledge conceal a genuine poverty of spirit.

I have called this tendency Fifth-Epochalism without Fourth-Epochal living. There are many “5thers,” but where are the “4thers”? Where are those who have so thoroughly encountered the life and teachings of Jesus that the revelation disappears behind the life it was intended to illuminate?

Where are those who would rather become the message than advertise the messenger carrying it? The world does not primarily suffer because it has failed to hear the name of another book. The world suffers from loneliness, hatred, fear, division, spiritual confusion, selfishness, despair, and the ancient hunger of the human heart to know that it belongs to a loving Father.

A revelation about such realities becomes spiritually poor whenever its students become rich in concepts while remaining hesitant to carry its Kingdom into human relationships.

The heart of the Urantia revelation, as I have encountered it, burns brightest in the Jesus Papers and their Kingdom gospel. There the intellectual architecture becomes a walking person. Truth puts on sandals. Theology sits at tables. Religion touches children, forgives enemies, restores dignity, confronts hypocrisy, comforts the broken hearted, and reveals Father God through a human life. Jesus did not merely explain the Kingdom. He lived it. His life transformed revelation into relationship, doctrine into service, knowledge into wisdom, and truth into love.

And this is where I have warned my brothers and sisters for years: do not mistake the scaffolding for the Temple.

A community can grow numerically while becoming spiritually poorer. Conferences may multiply. Websites may improve. Books may circulate. Study groups may expand. Intellectual understanding may deepen. None of these things is evil; each may serve a worthy purpose. But none proves that the Kingdom has advanced one inch within the human heart. Growth measured by distribution is not necessarily growth measured by transformation. A thousand people discussing divine sonship cannot substitute for one person actually treating the stranger before him as a child of God.

This is the poverty I speak of. It is poverty that can look like abundance.

John the Baptist stood before a religious people who possessed sacred history, sacred writings, sacred institutions, and confidence in their inheritance, yet he called them toward repentance and preparation for something living that was approaching them. His warning was not against truth already received; it was against allowing possession of yesterday’s revelation to become resistance to today’s demand for transformation.

So again I speak to the community I have known for more than two decades: the revelation was never given merely to produce experts in revelation.

Read it. Study it. Preserve it. Question it. Gather around it. Appreciate the minds that have spent lifetimes exploring it. But then get up from the table and walk.

Feed more than the mind.

Feed the heart.

Carry the Fatherhood of God into the street. Carry human brotherhood across the divisions of religion, race, nationality, class, politics, and culture. Carry the Master’s mercy toward people who have never heard of Urantia and may never need to hear the word. Let somebody encounter the Kingdom through your character before they ever encounter the revelation through your bookshelf.

I warned you yesterday.

I warn you today.

If Father gives me tomorrow, I may warn you again.

But no messenger owns tomorrow, and no generation possesses unlimited time. Eventually every community must decide whether it will merely preserve the lamp or walk by its Light.

The tragedy would not be that the world rejected the Fifth Epochal Revelation.

The tragedy would be that those entrusted with its teachings became so occupied explaining the revelation that they failed to demonstrate its greatest revelation:

A human being actually living the religion of Jesus.

And when history finally weighs this generation, may it never have to write across our abundance of knowledge the terrible words:

THEY WERE RICH IN REVELATION

AND POOR IN KINGDOM.

— Richard Van Stinson

Gravity Walker · Forgiver of Dragons

Tablets of Hearts:

The measure of revelation is not how much Light we can explain, but how much Light becomes life through us

CONFUCIANISM

Paul Kemp Administrator — Sat, 29 Aug 2026 08:31:42 -0400

9. CONFUCIANISM

^131:9.1 Even the least God-recognizing of the world's great religions acknowledged the monotheism of the Melchizedek missionaries and their persistent successors. Ganid's summary of Confucianism was:

^131:9.2 "What Heaven appoints is without error. Truth is real and divine. Everything originates in Heaven, and the Great Heaven makes no mistakes. Heaven has appointed many subordinates to assist in the instruction and uplifting of the inferior creatures. Great, very great, is the One God who rules man from on high. God is majestic in power and awful in judgment. But this Great God has conferred a moral sense even on many inferior people. Heaven's bounty never stops. Benevolence is Heaven's choicest gift to men. Heaven has bestowed its nobility upon the soul of man; the virtues of man are the fruit of this endowment of Heaven's nobility. The Great Heaven is all-discerning and goes with man in all his doings. And we do well when we call the Great Heaven our Father and our Mother. If we are thus servants of our divine ancestors, then may we in confidence pray to Heaven. At all times and in everything let us stand in awe of the majesty of Heaven. We acknowledge, O God, the Most High and sovereign Potentate, that judgment rests with you, and that all mercy proceeds from the divine heart.

^131:9.3 "God is with us; therefore we have no fear in our hearts. If there be found any virtue in me, it is the manifestation of Heaven who abides with me. But this Heaven within me often makes hard demands on my faith. If God is with me, I have determined to have no doubt in my heart. Faith must be very near the truth of things, and I do not see how a man can live without this good faith. Good and evil do not befall men without cause. Heaven deals with man's soul in accordance with its purpose. When you find yourself in the wrong, do not hesitate to confess your error and be quick to make amends.

^131:9.4 "A wise man is occupied with the search for truth, not in seeking for a mere living. To attain the perfection of Heaven is the goal of man. The superior man is given to self-adjustment, and he is free from anxiety and fear. God is with you; have no doubt in your heart. Every good deed has its recompense. The superior man murmurs not against Heaven nor holds a grudge against men. What you do not like when done to yourself, do not to others. Let compassion be a part of all punishment; in every way endeavor to make punishment a blessing. Such is the way of Great Heaven. While all creatures must die and return to the earth, the spirit of the noble man goes forth to be displayed on high and to ascend to the glorious light of final brightness."

TAOISM

Paul Kemp Administrator — Sat, 29 Aug 2026 08:26:58 -0400

8. TAOISM

^131:8.1 The messengers of Melchizedek penetrated far into China, and the doctrine of one God became a part of the earlier teachings of several Chinese religions; the one persisting the longest and containing most of the monotheistic truth was Taoism, and Ganid collected the following from the teachings of its founder:

^131:8.2 "How pure and tranquil is the Supreme One and yet how powerful and mighty, how deep and unfathomable! This God of heaven is the honored ancestor of all things. If you know the Eternal, you are enlightened and wise. If you know not the Eternal, then does ignorance manifest itself as evil, and thus do the passions of sin arise. This wondrous Being existed before the heavens and the earth were. He is truly spiritual; he stands alone and changes not. He is indeed the world's mother, and all creation moves around him. This Great One imparts himself to men and thereby enables them to excel and to survive. Even if one has but a little knowledge, he can still walk in the ways of the Supreme; he can conform to the will of heaven.

^131:8.3 "All good works of true service come from the Supreme. All things depend on the Great Source for life. The Great Supreme seeks no credit for his bestowals. He is supreme in power, yet he remains hidden from our gaze. He unceasingly transmutes his attributes while perfecting his creatures. The heavenly Reason is slow and patient in his designs but sure of his accomplishments. The Supreme overspreads the universe and sustains it all. How great and mighty are his overflowing influence and drawing power! True goodness is like water in that it blesses everything and harms nothing. And like water, true goodness seeks the lowest places, even those levels which others avoid, and that is because it is akin to the Supreme. The Supreme creates all things, in nature nourishing them and in spirit perfecting them. And it is a mystery how the Supreme fosters, protects, and perfects the creature without compelling him. He guides and directs, but without self-assertion. He ministers progression, but without domination.

^131:8.4 "The wise man universalizes his heart. A little knowledge is a dangerous thing. Those who aspire to greatness must learn to humble themselves. In creation the Supreme became the world's mother. To know one's mother is to recognize one's sonship. He is a wise man who regards all parts from the point of view of the whole. Relate yourself to every man as if you were in his place. Recompense injury with kindness. If you love people, they will draw near you -- you will have no difficulty in winning them.

^131:8.5 "The Great Supreme is all-pervading; he is on the left hand and on the right; he supports all creation and indwells all true beings. You cannot find the Supreme, neither can you go to a place where he is not. If a man recognizes the evil of his ways and repents of sin from the heart, then may he seek forgiveness; he may escape the penalty; he may change calamity into blessing. The Supreme is the secure refuge for all creation; he is the guardian and savior of mankind. If you seek for him daily, you shall find him. Since he can forgive sins, he is indeed most precious to all men. Always remember that God does not reward man for what he does but for what he is; therefore should you extend help to your fellows without the thought of rewards. Do good without thought of benefit to the self.

^131:8.6 "They who know the laws of the Eternal are wise. Ignorance of the divine law is misery and disaster. They who know the laws of God are liberal minded. If you know the Eternal, even though your body perish, your soul shall survive in spirit service. You are truly wise when you recognize your insignificance. If you abide in the light of the Eternal, you shall enjoy the enlightenment of the Supreme. Those who dedicate their persons to the service of the Supreme are joyous in this pursuit of the Eternal. When man dies, the spirit begins to wing its long flight on the great home journey."

Not Every Prophet in Scripture Was a Seer

Paul Kemp Administrator — Wed, 22 Jul 2026 20:20:01 -0400

Not Every Prophet in Scripture Was a Seer by

Bongani T Blacksmith

Pretoria, South Africa

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Not Every Prophet in Scripture Was a Seer

One of the greatest assumptions in prophetic circles is that every prophet in Scripture functioned in the same way. We often speak of "the prophets" as though they all received revelation through an identical process, operated in the same dimension and expressed their ministry through the same grace. Scripture presents a very different picture. While all seers are prophets, not every prophet functioned as a seer. The prophetic office is one, but the expressions of that office are wonderfully diverse because the Holy Spirit is not limited to a single method of communication.

The Bible itself preserves this distinction. In 1 Samuel 9:9, we read, "Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer." This verse is often quoted without appreciating its significance. It tells us that Israel recognized a prophetic expression distinguished by sight. The Hebrew word Roeh speaks of one who sees. Another Hebrew word, Chozeh, is also translated as "seer" and emphasizes one who beholds prophetic visions. These distinctions reveal that Scripture itself acknowledges different prophetic expressions rather than flattening every prophet into the same mould.

Samuel is introduced as a Roeh, a seer. People sought him because he possessed unusual spiritual perception. Saul approached Samuel hoping to recover his father's lost donkeys, yet before Saul uttered a single word, God had already revealed the entire matter to Samuel (1 Samuel 9:15–20). Samuel's ministry demonstrates that a seer often perceives realities before questions are even asked. Heaven grants sight before conversation begins.

David's court also included another seer. Gad is repeatedly called "David's seer" (2 Samuel 24:11; 1 Chronicles 21:9; 2 Chronicles 29:25). Gad's ministry illustrates that seers often provide divine perspective during moments requiring governmental decisions. When David sinned by numbering Israel, the word of the Lord came through Gad, directing both the king's repentance and the nation's restoration. The seer was not merely predicting events; he was helping govern a kingdom through revelation.

Another remarkable example is Iddo the seer, whose visions are specifically mentioned in 2 Chronicles 9:29 and 2 Chronicles 12:15. Likewise, Asaph, Heman and Jeduthun are connected with prophetic ministry through music, and Heman is called "the king's seer in the words of God" (1 Chronicles 25:5). This reminds us that prophetic sight is not confined to one environment. God raised seers in royal courts, among worshippers and within the wider life of Israel.

Yet Scripture also presents prophets whose ministry is described differently. Nathan stands as one of the clearest examples. While the Bible never emphasizes Nathan as a seer, it repeatedly presents him as a prophet who carried the authoritative word of the Lord to David. Nathan confronted the king over his sin with Bathsheba (2 Samuel 12), established God's covenant concerning David's house (2 Samuel 7), and guided the succession of Solomon (1 Kings 1). His ministry was profoundly governmental, yet the biblical record does not focus on dreams or visions as the defining characteristic of his calling.

The same diversity appears among the writing prophets. Jeremiah repeatedly introduces his message with the words, "The word of the LORD came unto me." His ministry is dominated by hearing the voice of God. Ezekiel, by contrast, repeatedly declares, "I saw visions of God" (Ezekiel 1:1). His prophecy is filled with living creatures, wheels within wheels, heavenly temples and symbolic acts. Jeremiah's ministry often emphasizes hearing. Ezekiel's ministry frequently emphasizes seeing. Both are authentic prophets, yet they receive and communicate revelation differently.

Consider Daniel. Much of his ministry unfolds through dreams, night visions and encounters with angels. Entire chapters begin with statements such as, "I saw in my vision by night" (Daniel 7:2) or "I Daniel alone saw the vision" (Daniel 10:7). Daniel's prophetic life is deeply visual. Yet even Daniel sometimes required angelic interpretation because receiving a vision and understanding a vision are not the same gift.

The New Testament continues this diversity. John, while exiled on Patmos, repeatedly writes, "I saw." The book of Revelation is structured around prophetic sight. He sees lampstands, scrolls, beasts, thrones, angels and the New Jerusalem. His ministry unfolds through visionary encounters. Agabus, however, is remembered primarily for declaring prophetic words concerning a coming famine and Paul's imprisonment (Acts 11:28; Acts 21:10–11). Both men are genuine prophets, yet their ministries are expressed differently.

These distinctions matter because many emerging seer prophets spend years comparing themselves with people whose prophetic expression was never intended to resemble their own. Some become discouraged because they do not receive lengthy visions like Ezekiel. Others question their calling because they hear more than they see. Some experience symbolic dreams while others receive strong prophetic impressions, inspired speech or supernatural knowing. The mistake is assuming that every authentic prophet must function according to one pattern.

Paul reminds us in 1 Corinthians 12 that "there are diversities of gifts, but the same Spirit." The principle extends beyond spiritual gifts to prophetic expression itself. The Holy Spirit is wonderfully consistent in His nature but wonderfully diverse in His operations. Uniformity has never been the evidence of His work. Diversity under divine order has.

This is why emerging seer prophets must resist the temptation to imitate another person's prophetic expression. Elisha did not minister like Jeremiah. Ezekiel did not minister like Nathan. Daniel did not minister like Agabus. John did not minister like Samuel. Their authority was never found in resemblance to one another but in faithfulness to the grace entrusted to each of them.

The goal of prophetic maturity is therefore not to become another Ezekiel, another John or another Samuel. It is to become a faithful steward of the way the Holy Spirit has chosen to reveal Christ through your life. Comparison has silenced many genuine prophets because they spent more time pursuing someone else's expression than cultivating their own.

The prophetic office is one.

The Holy Spirit is one.

The Lord Jesus Christ is one.

Yet the expressions through which heaven speaks are many.

Perhaps one of the first signs of prophetic maturity is no longer asking, "Why don't I function like that prophet?" but instead asking, "What kind of prophet is the Holy Spirit forming me to become?" That question does not produce imitation. It produces stewardship, and stewardship has always been the pathway to maturity in the prophetic.

2026 July 11th 12 Book Delivery and Teaching Mission with Miriam Muhangi and Denis Poni

Irving Fisher — Sun, 12 Jul 2026 20:47:09 -0400

2026 July 11th 12 Book Delivery and Teaching Mission with Miriam Muhangi and Denis Poni

Masaka

Heyyyy, everyone Irving here and I managed to travel this weekend as some friends who heard about the revelation and wanted to know more i traveled on Friday and arrived their in the evening, reached late and so I had to get a room for accommodation at the time and then met the couple the next day, they prepared Matooke amd g.nuts which I enjoyed as we were discussing about this new truth.
They wanted to know more about the Truth and I was glad that they asked me to tell them about this new revelation.
My emphasis was to introduce them to the book and also encourage them to Love one another and treat their neighbors as they would want to be treated.

101:2.13 The realization of religion never has been, and never will be, dependent on great learning or clever logic. It is spiritual insight, and that is just the reason why some of the world's greatest religious teachers, even the prophets, have sometimes possessed so little of the wisdom of the world. Religious faith is available alike to the learned and the unlearned.
It has been a pleasure to contribute to the mission and I am glad I did .

Tomorrow I plan on traveling back home

. Miriam Muhangi welcoming me. Denis Poni was really happy and thrilled to start reading the book

Re-moralisation

The Strange Preacher — Wed, 08 Jul 2026 20:59:08 -0400

Re-moralisation

Morality in the 21st Century has suffered massively from the philosophical chaos of the last 100 years.

Yuri Bezmenov spoke about the ideological subversion of western culture, whether this has come about as a result of the nefarious designs of wicked individuals and entities or is the product of spiritual naiveté, ignorance, or ambivalence on the part of the masses – the result is the same – de-moralisation. De-moralisation is arguably the greatest spiritual malaise, even tragedy, of the philosophical chaos of the last century.

What is de-moralisation? De-moralisation is what happens when meaning is removed from our most important stories.

To remove the moral of a story is to remove its substance, and to reduce it to a garble of meaningless words. The moral we take from a tale is its spiritual essence, the guiding principle or maxim that can, and should, be taken from it. In a sense, the moral we take from a story is a type of bread for the soul – and when we absorb what it offers it provides us with moral strength – the courage to do the right thing. The great benefit that morals offer is they help us orient ourselves when faced with the many moral quandaries to which life is subject, and without them it is easy to become disoriented and ultimately lost in moral and spiritual darkness.

Without morality there can be no happiness, at least if you have a soul. A life without honour is no life at all, for honour is what accrues as a result of living by a moral code. Life without morality is like a story without a moral – a meaningless garble of sounds. Morals, then, not only help us to know what is right, but through our stories we can be morally strengthened with the courage to do the right thing.

From morality we learn what it means to be a good father, mother, sister, brother, kinsman, kinswoman, colleague or patriot. Based on the experience of the ages, and woven together out of countless stories, they offer insights into human nature and destiny. We are Storied Beings. We contextualise our lives in terms of stories. Stories teach us our place in our family, society, the world, and even the cosmos. We hunger for stories. We are sometimes so hungry we will even entertain bad ones. We pay to hear them, read them, watch them, and play them.

Whether our diet of stories is rich in nutrients or devoid of nutrition altogether, we still need them. Walk the streets and cast your eye upon your fellows and with a quick glance into the windows of their souls you can tell, in most cases, what kind of stories they consume. It’s hard to hide the stories you believe in. Our lives will inevitably reflect the stories we are drawn to. Whether we believe, in the end, that villains always win or that the meek inherit the earth sooner or later the stories we harbour in our hearts will cast their shadow across our lives.

The best stories weave together truth, beauty, and goodness. They give direction, meaning, and purpose to life and death. They reveal our place in the family – local, national, global, and cosmic. The best stories give us hope – something to strive for; while the worst can deprive us of hope – and leave us feeling life is not worth living. Stories, then, are a matter of life and death and it is in our interests, therefore, that we are discerning of the stories we accept. There is an onus upon us to find the best stories we can and use the insights we glean therefrom to construct for ourselves, and for those we love, the best lives we can.

Given that stories can be a matter of life or death, we need to be exceptionally discerning of where those stories come from. Stories have power, power to inspire, power to liberate, and power to enslave, power to drive insane. Not everyone understands how powerful stories are. Indeed, as Voltaire is reputed to have said: “Those who can make you believe in absurdities can make you commit atrocities.” Therefore integrity, health, happiness, and sanity all hinge on the stories we choose to believe. There can be little doubt but the best stories contain truth, beauty, and goodness but a living connection with such realities cannot be had without faith. Consequently, it would seem, the stories with the greatest value are spiritual ones – or stories that embrace spiritual truths – whose activating power is living faith.

Our faith stories are essential to our wellbeing, essential to our health, sanity and success in this thing called life and living. They provide the essential moral and spiritual guidance through which we can orient our lives and from which we appropriate direction, and even the truth upon which we gamble our very lives. The profound nature of the cultural shift in our present civilisation has made it difficult for many to connect with our ancient stories, having lost our connection with our most sacred stories - sense of the sacred has atrophied -we thus became spiritually unmoored, and fumbled into spiritual and moral darkness. The result of which is family in decline, crime is on the rise, while all governments and institutions have become utterly corrupted.

Part of the spiritual calamity in which this age finds itself is tied to the fact that truth cannot be found outside of faith. Philosophy can only offer probabilities, and probabilities simply cannot carry the weight of a life. We have been bamboozled by how smart and intelligent we are. We have, in a sense, entered an age of mind – much as a child transitioning from the naiveté and simplicity of early childhood discovers in adolescence greater abilities – only later to discover that ability and wisdom are not the same, and without wisdom - ability can do more harm than good.

One of the great powers of philosophy is its ability to analyse. However, proportion is required or else we lose sight of key contexts/frames/paradigms. Without proportion we can become disoriented and lost, and no longer be able to make sense of our experience. While our intelligence has grown and our inventiveness has been amplified, our wisdom has not. We marvel at our ability to produce but we are discovering that mere production is not an innate or inherent good, quality and purpose are important – otherwise the only thing breathtaking about our output is the prodigious amounts of rubbish we are capable of producing.

We need a new story. A story big enough to embrace the universe, and our place in it. A story filled with enthralling possibilities, endless wonders, new adventure, hope, and tantalising mysteries. A story that can help us move from demoralisation to re-moralisation. One that can provide us with a new perspective on the timeless and eternal values that persist from age to age, upon which great civilisations are built and by the light of which the allurements of glorious destiny are revealed! This new story can be found in the pages of the Urantia Book. Are you hungry for something more substantial?

Aisu Lucy - My Journey with the Urantia Book

Aisu Lucy — Sat, 04 Jul 2026 18:36:37 -0400

Aisu Lucy - My Journey with the Urantia Book

Lucy click edit and start your first Blog here.

Revelation Paper 47 section 1

Nuwagaba Isaac — Wed, 17 Jun 2026 21:41:59 -0400

Isaac faith son of Christ, Musician Nuwagaba

Isaac faith son of Christ, musician Nuwagaba

I have been reading Paper 47 section 1 and it reminded me that our life on Urantia is only the beginning of a much larger journey.

I have seen that when Jesus spoke about the "many mansions," He was revealing that the Father's universe is prepared for the continued growth and advancement of his children.

Even i have realised that the mansion worlds show us that after death, sincere souls do not stop living,they continue learning, progressing, and drawing closer to God.
I have realised that every experience, challenge, and lesson we face here helps prepare us for the next stages of our eternal adventure.

Thank you all