^149:2.1 Jesus understood the minds of men. He knew what was in the heart of man, and had his teachings been left as he presented them, the only commentary being the inspired interpretation afforded by his earth life, all nations and all religions of the world would speedily have embraced the gospel of the kingdom. The well-meant efforts of Jesus' early followers to restate his teachings so as to make them the more acceptable to certain nations, races, and religions, only resulted in making such teachings the less acceptable to all other nations, races, and religions.

RETURN TO HIS ORIGINAL AND EVERLASTING GOSPEL

What They Didn't Tell You: The Architecture of God (Urantia)

"Never again, since that day, did I bow before any altar." : CHRISTIAN TESTIMONY

This is the moving testimony of a former Mexican bishop who, after years within the highest ranks of the Church, chose to break his silence. In a sincere and deeply human account, he reveals how a secret oath taken during a conclave scarred his soul, drew him away from the true Gospel, and nearly shattered his faith. For years, he served an institution where power was mistaken for holiness, wealth for blessing, and silence for obedience.

Amid meetings with leaders, financial agreements, and systems where status mattered more than truth, he lost touch with the Christ he once met in prayer. But God never gave up on him. Outside the temples, in humble communities, he rediscovered the true face of Jesus — in the children, the sick, and the simple faith of those who have only God. This video is not an accusation. It is an invitation. A call to return. A story of redemption and grace.

THE REVELATIONS OF GOD FLASH UPON EARTH IN THE LIVES OF THOSE WHO REVEAL GOD TO THEIR FELLOWS. THE PROMISED (JOHN:14,6) EVERLASTING GOSPEL IS HERE NOW. BE INFORMED AND ENLIGHTENED.

 

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What is the difference between religion based on authority and true religion of the spirit?

In this powerful discourse from The Urantia Book (Paper 155), Jesus challenges his apostles to break free from the constraints of tradition and embrace the living experience of faith. Given in AD 29 near Luz, this sermon reveals the struggle between religious conformity and the thrilling pursuit of divine truth. Join us as we explore Jesus' message on spiritual freedom, the dangers of religious formalism, and the call to experience God personally.

• Share your thoughts in the comments—what does true religion mean to you?
• Click here for a link to the text. https://urantiabook.org/155-Fleeing-T...
• Click here for a Link to the Urantia Book https://urantiabook.org/urantia-book-...

The Ten Commandments

Bible Gateway passage: Exodus 20 - New King James Version

20 And God spoke all these words, saying:

1● 2 “I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage.

2● 3 “You shall have no other gods before Me.

3● 4 “You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 5 you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, 6 but showing mercy to thousands, to those who love Me and keep My commandments.

7 “You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain.

4● 8 “Remember the Sabbath day, to keep it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. 11 For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.

5● 12 “Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.

6● 13 “You shall not murder.

7● 14 “You shall not commit adultery.

8● 15 “You shall not steal.

9● 16 “You shall not bear false witness against your neighbor.

10● 17 “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.”

is found in: Paper 93. Machiventa Melchizedek,

Discussion of Melchizedek is found in:
Paper 93. Machiventa Melchizedek,

Genesis 14:17-24 Abram blessed by Melchizdek,
Psalm 110:4 Sit by my Right Hand,
Hebrews 7 The Priestly Order of Melchizedek, and Jesus
Hebrews 8 Jesus, High Priest of a Better Covenant

"El Señor Universo" nace con el propósito de tender un puente entre lo terrenal y lo divino, utilizando el poder universal de la música. Este álbum busca:
Elevar el género del bachata, infundiéndolo con temas espirituales y cósmicos profundos.
Crear un espacio donde los oyentes puedan experimentar una conexión con lo divino a través del ritmo y la danza.
Fomentar la reflexión sobre nuestra place en el universo y nuestra relación con lo infinito.
Demostrar que la espiritualidad puede encontrarse en formas de expresión contemporáneas y populares.
Unir a personas de diferentes orígenes en una experiencia compartida de música y contemplación.
Desafiar las percepciones sobre el bachata, mostrando su potencial para transmitir mensajes profundos.
Inspirar a otros artistas a explorar temas trascendentales en géneros musicales populares.
La intención es que cada canción sirva como un portal, permitiendo a los oyentes sumergirse en el ritmo mientras se elevan hacia una conciencia más amplia. "El Señor Universo" aspira a ser más que un álbum; busca ser una experiencia transformadora que resuene en el cuerpo, la mente y el alma.

"El Señor Universo" (The Lord of the Universe) is born with the purpose of bridging the earthly and the divine, using the universal power of music. This album seeks to:
Elevate the bachata genre by infusing it with deep spiritual and cosmic themes.
Create a space where listeners can experience a connection with the divine through rhythm and dance.
Encourage reflection on our place in the universe and our relationship with the infinite.
Demonstrate that spirituality can be found in contemporary and popular forms of expression.

Unite people from different backgrounds in a shared experience of music and contemplation.
Challenge perceptions about bachata, showcasing its potential to convey profound messages.
Inspire other artists to explore transcendental themes in popular music genres.
The intention is for each song to serve as a portal, allowing listeners to immerse themselves in the rhythm while elevating themselves towards a broader consciousness. "El Señor Universo" aspires to be more than an album; it seeks to be a transformative experience that resonates in body, mind, and soul.

Albamu hii ya dhana, "Fikra za Milele", ina lengo la kuchunguza na kuelezea kwa undani dhana ya Walinzi wa Fikra kupitia muziki wa Kiafrika. Madhumuni yake ni kuwasilisha mawazo ya kiroho na kifalsafa yaliyomo katika maandishi ya chanzo kwa njia ya burudani na ya kuvutia zaidi.
Nia yetu ni kuunda safari ya kimazingira ya sauti ambayo inaelezea asili ya kiungu ya Walinzi wa Fikra, uhusiano wao na wanadamu, na safari ya kiroho ambayo wanatuongoza. Kupitia muunganiko wa lugha ya Kiswahili, midundo ya Kiafrika, na dhana za kale na za kisasa za kiroho, tunalenga kuunda tajriba ya kipekee ya kusikiliza ambayo inaweza kugusa wasikilizaji kitamaduni na kihisia.
Albamu hii inakusudia kuwafanya wasikilizaji kutafakari juu ya nafasi yao katika ulimwengu mpana, uhusiano wao na Mungu, na uwezekano wa ukuaji wa kiroho. Inaangazia mada kama vile chaguo huru, upendo wa milele, umoja wa kiungu, na safari isiyoisha ya ukuaji wa kiroho.
Kwa jumla, "Fikra za Milele" inakusudia kuwa daraja kati ya falsafa ya kina na muziki wa kupendeza, ikitoa njia ya kupata maarifa ya kiroho kupitia sanaa.

This concept album, "Thoughts of Eternity", aims to explore and elucidate the concept of Thought Adjusters through African music. Its purpose is to present the spiritual and philosophical ideas contained in the source text in a more entertaining and engaging manner.
Our intention is to create an immersive audio journey that explains the divine nature of Thought Adjusters, their relationship with humans, and the spiritual journey they guide us through. By blending Swahili language, African rhythms, and both ancient and modern spiritual concepts, we aim to create a unique listening experience that can resonate with listeners both culturally and emotionally.
The album is designed to make listeners reflect on their place in the broader universe, their relationship with God, and the potential for spiritual growth. It highlights themes such as free will, eternal love, divine unity, and the endless journey of spiritual growth.
Overall, "Thoughts of Eternity" is intended to be a bridge between profound philosophy and enjoyable music, offering a way to access spiritual insights through art.

source: 107

Words of Wisdom

This great man was called Pierre Teilhard de Chardin, paleontologist, Jesuit priest, born in France in 1891 and died in 1955. Here is one of his brilliant writings:

> Religion is not just one, there are hundreds.
>Spirituality is one.
>Religion is for those who sleep.
>Spirituality is for those who are awake.
>Religion is for those who need someone to tell them what to do and want guidance.
> Spirituality is for those who pay attention to their inner voice.
>Religion has a set of dogmatic rules.
>Spirituality invites us to reason about everything, to question everything.
>Religion threatens and scares.
>Spirituality gives inner peace.
>Religion talks about sin and guilt.
>Spirituality says: “Learn from error”.
>Religion represses everything and in some cases it is false.
>Spirituality transcends everything, it brings you closer to your truth!
>Religion speaks of a god; it is not God.
>Spirituality is everything and therefore it is in God.
>Religion invents.
>Spirituality finds.
>Religion does not tolerate any questions.
>Spirituality calls everything into question.
>Religion is human, it is an organization with human rules.
>Spirituality is Divine, without human rules.
>Religion is a cause of divisions.
>Spirituality unites.
>Religion is looking for you to believe.
>Spirituality must be sought in order to believe.
>Religion follows the precepts of a sacred book.
>Spirituality seeks the sacred in all books.
>Religion feeds on fear.
>Spirituality is nourished by trust and faith.
>Religion lives in the lower astral.
>Spirituality lives in consciousness.
>Religion takes care.
>Spirituality is linked to Being.
>Religion feeds the ego.
>Spirituality pushes us to transcend.
>Religion makes us abandon the world to follow a god.
>Spirituality makes us live in God, without abandoning ourselves.
>Religion is a cult.
>Spirituality is meditation.
>Religion fills us with dreams of glory in heaven.
> Spirituality makes us experience glory and paradise here and now.
> Religion lives in the past and in the future.
> Spirituality lives in the present.
> Religion creates cloisters in our memory.
> Spirituality frees our consciousness.
> Religion makes us believe in eternal life.
> Spirituality makes us aware of eternal life.
> Religion promises life after death.
> Spirituality promises to find God within us during life and death.

  ^100:7.1 Although the average mortal of Urantia cannot hope to attain the high perfection of character which Jesus of Nazareth acquired while sojourning in the flesh, it is altogether possible for every mortal believer to develop a strong and unified personality along the perfected lines of the Jesus personality. The unique feature of the Master's personality was not so much its perfection as its symmetry, its exquisite and balanced unification. The most effective presentation of Jesus consists in following the example of the one who said, as he gestured toward the Master standing before his accusers, "Behold the man!"

  ^100:7.2 The unfailing kindness of Jesus touched the hearts of men, but his stalwart strength of character amazed his followers. He was truly sincere; there was nothing of the hypocrite in him. He was free from affectation; he was always so refreshingly genuine. He never stooped to pretense, and he never resorted to shamming. He lived the truth, even as he taught it. He was the truth. He was constrained to proclaim saving truth to his generation, even though such sincerity sometimes caused pain. He was unquestioningly loyal to all truth.

  ^100:7.3 But the Master was so reasonable, so approachable. He was so practical in all his ministry, while all his plans were characterized by such sanctified common sense. He was so free from all freakish, erratic, and eccentric tendencies. He was never capricious, whimsical, or hysterical. In all his teaching and in everything he did there was always an exquisite discrimination associated with an extraordinary sense of propriety.

  ^100:7.4 The Son of Man was always a well-poised personality. Even his enemies maintained a wholesome respect for him; they even feared his presence. Jesus was unafraid. He was surcharged with divine enthusiasm, but he never became fanatical. He was emotionally active but never flighty. He was imaginative but always practical. He frankly faced the realities of life, but he was never dull or prosaic. He was courageous but never reckless; prudent but never cowardly. He was sympathetic but not sentimental; unique but not eccentric. He was pious but not sanctimonious. And he was so well-poised because he was so perfectly unified.

  ^100:7.5 Jesus' originality was unstifled. He was not bound by tradition or handicapped by enslavement to narrow conventionality. He spoke with undoubted confidence and taught with absolute authority. But his superb originality did not cause him to overlook the gems of truth in the teachings of his predecessors and contemporaries. And the most original of his teachings was the emphasis of love and mercy in the place of fear and sacrifice.

  ^100:7.6 Jesus was very broad in his outlook. He exhorted his followers to preach the gospel to all peoples. He was free from all narrow-mindedness. His sympathetic heart embraced all mankind, even a universe. Always his invitation was, "Whosoever will, let him come."

  ^100:7.7 Of Jesus it was truly said, "He trusted God." As a man among men he most sublimely trusted the Father in heaven. He trusted his Father as a little child trusts his earthly parent. His faith was perfect but never presumptuous. No matter how cruel nature might appear to be or how indifferent to man's welfare on earth, Jesus never faltered in his faith. He was immune to disappointment and impervious to persecution. He was untouched by apparent failure.

  ^100:7.8 He loved men as brothers, at the same time recognizing how they differed in innate endowments and acquired qualities. "He went about doing good."

  ^100:7.9 Jesus was an unusually cheerful person, but he was not a blind and unreasoning optimist. His constant word of exhortation was, "Be of good cheer." He could maintain this confident attitude because of his unswerving trust in God and his unshakable confidence in man. He was always touchingly considerate of all men because he loved them and believed in them. Still he was always true to his convictions and magnificently firm in his devotion to the doing of his Father's will.

  ^100:7.10 The Master was always generous. He never grew weary of saying, "It is more blessed to give than to receive." Said he, "Freely you have received, freely give." And yet, with all of his unbounded generosity, he was never wasteful or extravagant. He taught that you must believe to receive salvation. "For every one who seeks shall receive."

  ^100:7.11 He was candid, but always kind. Said he, "If it were not so, I would have told you." He was frank, but always friendly. He was outspoken in his love for the sinner and in his hatred for sin. But throughout all this amazing frankness he was unerringly fair.

  ^100:7.12 Jesus was consistently cheerful, notwithstanding he sometimes drank deeply of the cup of human sorrow. He fearlessly faced the realities of existence, yet was he filled with enthusiasm for the gospel of the kingdom. But he controlled his enthusiasm; it never controlled him. He was unreservedly dedicated to "the Father's business." This divine enthusiasm led his unspiritual brethren to think he was beside himself, but the onlooking universe appraised him as the model of sanity and the pattern of supreme mortal devotion to the high standards of spiritual living. And his controlled enthusiasm was contagious; his associates were constrained to share his divine optimism.

  ^100:7.13 This man of Galilee was not a man of sorrows; he was a soul of gladness. Always was he saying, "Rejoice and be exceedingly glad." But when duty required, he was willing to walk courageously through the "valley of the shadow of death." He was gladsome but at the same time humble.

  ^100:7.14 His courage was equaled only by his patience. When pressed to act prematurely, he would only reply, "My hour has not yet come." He was never in a hurry; his composure was sublime. But he was often indignant at evil, intolerant of sin. He was often mightily moved to resist that which was inimical to the welfare of his children on earth. But his indignation against sin never led to anger at the sinner.

  ^100:7.15 His courage was magnificent, but he was never foolhardy. His watchword was, "Fear not." His bravery was lofty and his courage often heroic. But his courage was linked with discretion and controlled by reason. It was courage born of faith, not the recklessness of blind presumption. He was truly brave but never audacious.

  ^100:7.16 The Master was a pattern of reverence. The prayer of even his youth began, "Our Father who is in heaven, hallowed be your name." He was even respectful of the faulty worship of his fellows. But this did not deter him from making attacks on religious traditions or assaulting errors of human belief. He was reverential of true holiness, and yet he could justly appeal to his fellows, saying, "Who among you convicts me of sin?"

  ^100:7.17 Jesus was great because he was good, and yet he fraternized with the little children. He was gentle and unassuming in his personal life, and yet he was the perfected man of a universe. His associates called him Master unbidden.

  ^100:7.18 Jesus was the perfectly unified human personality. And today, as in Galilee, he continues to unify mortal experience and to co-ordinate human endeavors. He unifies life, ennobles character, and simplifies experience. He enters the human mind to elevate, transform, and transfigure it. It is literally true: "If any man has Christ Jesus within him, he is a new creature; old things are passing away; behold, all things are becoming new." 

  ^{100:7.19 Presented by a Melchizedek of Nebadon.}

*

  ^100:6.1 Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause.

  ^100:6.2 The accepted supreme value of the religionist may be base or even false, but it is nevertheless religious. A religion is genuine to just the extent that the value which is held to be supreme is truly a cosmic reality of genuine spiritual worth.

  ^100:6.3 The marks of human response to the religious impulse embrace the qualities of nobility and grandeur. The sincere religionist is conscious of universe citizenship and is aware of making contact with sources of superhuman power. He is thrilled and energized with the assurance of belonging to a superior and ennobled fellowship of the sons of God. The consciousness of self-worth has become augmented by the stimulus of the quest for the highest universe objectives -- supreme goals.

  ^100:6.4 The self has surrendered to the intriguing drive of an all-encompassing motivation which imposes heightened self-discipline, lessens emotional conflict, and makes mortal life truly worth living. The morbid recognition of human limitations is changed to the natural consciousness of mortal shortcomings, associated with moral determination and spiritual aspiration to attain the highest universe and superuniverse goals. And this intense striving for the attainment of supermortal ideals is always characterized by increasing patience, forbearance, fortitude, and tolerance.

  ^100:6.5 But true religion is a living love, a life of service. The religionist's detachment from much that is purely temporal and trivial never leads to social isolation, and it should not destroy the sense of humor. Genuine religion takes nothing away from human existence, but it does add new meanings to all of life; it generates new types of enthusiasm, zeal, and courage. It may even engender the spirit of the crusader, which is more than dangerous if not controlled by spiritual insight and loyal devotion to the commonplace social obligations of human loyalties.

  ^100:6.6 One of the most amazing earmarks of religious living is that dynamic and sublime peace, that peace which passes all human understanding, that cosmic poise which betokens the absence of all doubt and turmoil. Such levels of spiritual stability are immune to disappointment. Such religionists are like the Apostle Paul, who said: "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor anything else shall be able to separate us from the love of God."

  ^100:6.7 There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.

  ^100:6.8 Even evolutionary religion is all of this in loyalty and grandeur because it is a genuine experience. But revelatory religion is excellent as well as genuine. The new loyalties of enlarged spiritual vision create new levels of love and devotion, of service and fellowship; and all this enhanced social outlook produces an enlarged consciousness of the Fatherhood of God and the brotherhood of man.

  ^100:6.9 The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.

6. MARKS OF RELIGIOUS LIVING

  ^100:6.1 Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause.

  ^100:6.2 The accepted supreme value of the religionist may be base or even false, but it is nevertheless religious. A religion is genuine to just the extent that the value which is held to be supreme is truly a cosmic reality of genuine spiritual worth.

  ^100:6.3 The marks of human response to the religious impulse embrace the qualities of nobility and grandeur. The sincere religionist is conscious of universe citizenship and is aware of making contact with sources of superhuman power. He is thrilled and energized with the assurance of belonging to a superior and ennobled fellowship of the sons of God. The consciousness of self-worth has become augmented by the stimulus of the quest for the highest universe objectives -- supreme goals.

  ^100:6.4 The self has surrendered to the intriguing drive of an all-encompassing motivation which imposes heightened self-discipline, lessens emotional conflict, and makes mortal life truly worth living. The morbid recognition of human limitations is changed to the natural consciousness of mortal shortcomings, associated with moral determination and spiritual aspiration to attain the highest universe and superuniverse goals. And this intense striving for the attainment of supermortal ideals is always characterized by increasing patience, forbearance, fortitude, and tolerance.

  ^100:6.5 But true religion is a living love, a life of service. The religionist's detachment from much that is purely temporal and trivial never leads to social isolation, and it should not destroy the sense of humor. Genuine religion takes nothing away from human existence, but it does add new meanings to all of life; it generates new types of enthusiasm, zeal, and courage. It may even engender the spirit of the crusader, which is more than dangerous if not controlled by spiritual insight and loyal devotion to the commonplace social obligations of human loyalties.

  ^100:6.6 One of the most amazing earmarks of religious living is that dynamic and sublime peace, that peace which passes all human understanding, that cosmic poise which betokens the absence of all doubt and turmoil. Such levels of spiritual stability are immune to disappointment. Such religionists are like the Apostle Paul, who said: "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor anything else shall be able to separate us from the love of God."

  ^100:6.7 There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.

  ^100:6.8 Even evolutionary religion is all of this in loyalty and grandeur because it is a genuine experience. But revelatory religion is excellent as well as genuine. The new loyalties of enlarged spiritual vision create new levels of love and devotion, of service and fellowship; and all this enhanced social outlook produces an enlarged consciousness of the Fatherhood of God and the brotherhood of man.

  ^100:6.9 The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.

6. MARKS OF RELIGIOUS LIVING

  ^100:6.1 Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause.

  ^100:6.2 The accepted supreme value of the religionist may be base or even false, but it is nevertheless religious. A religion is genuine to just the extent that the value which is held to be supreme is truly a cosmic reality of genuine spiritual worth.

  ^100:6.3 The marks of human response to the religious impulse embrace the qualities of nobility and grandeur. The sincere religionist is conscious of universe citizenship and is aware of making contact with sources of superhuman power. He is thrilled and energized with the assurance of belonging to a superior and ennobled fellowship of the sons of God. The consciousness of self-worth has become augmented by the stimulus of the quest for the highest universe objectives -- supreme goals.

  ^100:6.4 The self has surrendered to the intriguing drive of an all-encompassing motivation which imposes heightened self-discipline, lessens emotional conflict, and makes mortal life truly worth living. The morbid recognition of human limitations is changed to the natural consciousness of mortal shortcomings, associated with moral determination and spiritual aspiration to attain the highest universe and superuniverse goals. And this intense striving for the attainment of supermortal ideals is always characterized by increasing patience, forbearance, fortitude, and tolerance.

  ^100:6.5 But true religion is a living love, a life of service. The religionist's detachment from much that is purely temporal and trivial never leads to social isolation, and it should not destroy the sense of humor. Genuine religion takes nothing away from human existence, but it does add new meanings to all of life; it generates new types of enthusiasm, zeal, and courage. It may even engender the spirit of the crusader, which is more than dangerous if not controlled by spiritual insight and loyal devotion to the commonplace social obligations of human loyalties.

  ^100:6.6 One of the most amazing earmarks of religious living is that dynamic and sublime peace, that peace which passes all human understanding, that cosmic poise which betokens the absence of all doubt and turmoil. Such levels of spiritual stability are immune to disappointment. Such religionists are like the Apostle Paul, who said: "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor anything else shall be able to separate us from the love of God."

  ^100:6.7 There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.

  ^100:6.8 Even evolutionary religion is all of this in loyalty and grandeur because it is a genuine experience. But revelatory religion is excellent as well as genuine. The new loyalties of enlarged spiritual vision create new levels of love and devotion, of service and fellowship; and all this enhanced social outlook produces an enlarged consciousness of the Fatherhood of God and the brotherhood of man.

  ^100:6.9 The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.