|
The Mind of Jesus
Ann Bendall
It is possible to acquire the mind of Jesus. As I currently perceive that mind, it is in terms of his developing a level of universal morality, philosophy and ethics, plus the mental attributes that accompany ways for approaching others and attitudes for dealing with problems so as to reflect his level of morality.
From a very early age Jesus was absorbed in striving to accommodate the ways of the world, represented by his parents' beliefs, values, and attitudes, (and was blessed in having his parents' conflict on the critical one of his future) with his developing images of our Universal Father and his ways. Whilst obeying the will of his parents he was desirous of doing what our Universal Father would wish. (1372,1384)
By adolescence, deprived of his earthly father, probably the closest to a friend he would ever have, he was, at the same time, developing unbroken communion with our Universal Father.
By adulthood only two wills reigned in his life, God's and his. Hence, although he was responsive to the needs of others, he was not reactive to their will. In addition, he never attempted to exert his will upon others, i.e., "He always refused to take unfair advantage of the human mind. He did not want men to believe in him unless their hearts were responsive to the spiritual realities revealed in his teachings." (1413)
The greatest attribute he had acquired by early adolescence, was to stop before he responded, i.e. "to subdue his tongue." The Urantia Book reveals that many times he was disappointed, or frustrated, or angered, but he did not vent these emotions. In later life, he stated, "This human tongue…is a member which few men can tame, but the spirit within can convert this unruly member into a kindly voice of tolerance and an inspiring minister of mercy." (1640) He was an exemplar of the power of the spirit in this regard.
And so, by adolescence, he had acquired the spiritual attribute of greatness--"When the spiritual attributes of greatness are applied, the moral elements are not disregarded, but the quality of unselfishness revealed in disinterested labor for the welfare of one's earthly fellows, particularly worthy beings in need or distress, that is the real measure of planetary greatness. And the manifestation of greatness on a world like Urantia is the exhibition of self-control. The great man is not he "who takes a city" or "overthrows a nation," but rather, "he who subdues his own tongue." (317)
Jesus was responsive to others but not reactive. To me, the first example of his having acquired this ability was in his mid to late teens. He lived with a mother who was a strong personality and he loved her dearly. And yet he did not succumb to her personality and, when she was depressed some years after his father's death, could "say to his anxious and grieving mother, 'Mother-Mary, sorrow will not help us; we are all doing our best, and mother's smile, perchance, might even inspire us to do better. Day by day we are strengthened for these tasks by our hope of better days ahead.'" (1400)
He had a bias to intervene on behalf of the underdog, i.e., the person subjected to attack. A classic example is on p. 1470. He would acknowledge the emotion and behavior of the aggressor. With his belief in the innate goodness of people, this acknowledgement was not in the form of criticism but rather an appeal for understanding, followed by guidance in morally appropriate behavior.1
Jesus was active in interaction with others and proactive in being "wise and alert in the quick and positive reaction of good to evil," advising his followers to "Forget not, the truly good is invariably more powerful than the most malignant evil."
How did he curb the tendency to react to the social environment? It would be nice if we had been given a ten-point strategy in The Urantia Book, but the revelators were not that obliging. I suspect that perhaps the Morontia Mota provide a key--accompanied by Jesus ability to pause and think before speaking (control his tongue) and determinedly ensure that in his life only two wills had influence, his and our Universal Father's. This latter commitment enabled him to refuse to allow another person's emotions to impact on his will. Further, he dedicatedly ensured alignment of his will with our Universal Father's so that, in effect, his and our Father's will were always one.
Reference
p.1098, also 1705, 1765, "appeal to emotions."
|
|
