Although religious
awakening is a gradual process, some spiritual births are accompanied
by crisis and anguish while others are a natural growth of the recognition
of spiritual values. Because personalities are unique, no two individuals
interpret divine leadings the same way. People tend to agree more
easily on religious goals than on beliefs or creeds.
Every human
being experiences conflict between self-seeking and altruistic impulses.
An unselfish choice in the face of a desire to be selfish constitutes
a primitive religious experience. God-consciousness is sometimes attained
as the result of seeking for help in the resolution of such moral
conflicts.
In the absence
of wrong teaching, the minds of normal children move toward moral
righteousness and social ministry. The first emergence of a child's
moral nature is a response to justice, fairness, or kindness. Unselfish
interest in the welfare of others springs from the divine within;
animals cannot make such a choice.
Only a fairly
well unified personality can arbitrate the conflicts between ego and
social consciousness. When there is failure of personality unification,
altruistic tendencies may become overdeveloped and injurious to the
welfare of the self. The rights of the self and the rights of one's
neighbors must be balanced, although this dilemma cannot always be
resolved in time and space.
Man's ideals
tend to grow by geometric progression, while his ability to live up
to his ideals grows only arithmetically. Rather than hoping to live
up to his highest ideals, he can try to seek God and become more like
him. The pursuit of the ideal-striving to be Godlike-is a continuous
effort before and after death. The good accomplished in mortal life
carries over to the enhancement of life after death and directly contributes
to the first stages of immortal survival experience. Man is truly
the architect of his own eternal destiny.
Neither science
nor religion can hope to provide a complete understanding of universal
truths. An analytical study of the cosmos will reveal to the mind
and the physical senses that the universe is mechanical and material.
A view of the universe from the perspective of the inner life makes
all of creation appear to be spiritual. Failure to coordinate these
two viewpoints is due to ignorance of the domain between the spiritual
and material worlds-the morontia phase of reality.
Man's highest
philosophy should be based on the reason of science, the faith of
religion, and the insight of revelation. Science and religion are
each incomplete and are predicated on assumptions. In the mortal state,
nothing can be proven absolutely; revelation must compensate for the
frailties of evolving philosophy. Genuine religion is not merely thinking,
but is also feeling, acting, and living. The earmarks of true religion
are faith in a supreme Deity, hope of eternal survival, and love-especially
love of one's fellows.