Urantia Book Paper 91 The Evolution Of Prayer

Urantia Book Paper 91 The Evolution Of Prayer
SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.

Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
Of Human Government Development Of The State Government On A Neighboring Planet
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
The Orient Andite Expansion In The Occident Development Of Modern Civilization
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
Religion Religion In Human Experience The Real Nature Of Religion The
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
...
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Paper 91 The Evolution Of Prayer

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Introduction

PRAYER, as an agency of religion, evolved from previous nonreligious monologue
and dialogue expressions. With the attainment of self-consciousness by
primitive man there occurred the inevitable corollary of other-consciousness,
the dual potential of social response and God recognition.

The earliest prayer forms were not addressed to Deity. These expressions were
much like what you would say to a friend as you entered upon some important
undertaking, "Wish me luck." Primitive man was enslaved to magic; luck, good
and bad, entered into all the affairs of life. At first, these luck petitions
were monologues--just a kind of thinking out loud by the magic server. Next,
these believers in luck would enlist the support of their friends and families,
and presently some form of ceremony would be performed which included the whole
clan or tribe.

When the concepts of ghosts and spirits evolved, these petitions became
superhuman in address, and with the consciousness of gods, such expressions
attained to the levels of genuine prayer. As an illustration of this, among
certain Australian tribes primitive religious prayers antedated their belief in
spirits and superhuman personalities.

The Toda tribe of India now observes this practice of praying to no one in
particular, just as did the early peoples before the times of religious
consciousness. Only, among the Todas, this represents a regression of their
degenerating religion to this primitive level. The present-day rituals of the
dairymen priests of the Todas do not represent a religious ceremony since these
impersonal prayers do not contribute anything to the conservation or
enhancement of any social, moral, or spiritual values.

Prereligious praying was part of the mana practices of the Melanesians, the
oudah beliefs of the African Pygmies, and the manitou superstitions of the
North American Indians. The Baganda tribes of Africa have only recently emerged
from the mana level of prayer. In this early evolutionary confusion men pray to
gods--local and national--to fetishes, amulets, ghosts, rulers, and to ordinary
people.

1. PRIMITIVE PRAYER

The function of early evolutionary religion is to conserve and augment the
essential social, moral, and spiritual values which are slowly taking form.
This mission of religion is not consciously observed by mankind, but it is
chiefly effected by the function of prayer. The practice of prayer represents
the unintended, but nonetheless personal and collective, effort of any group to
secure (to

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actualize) this conservation of higher values. But for the safeguarding of
prayer, all holy days would speedily revert to the status of mere holidays.

Religion and its agencies, the chief of which is prayer, are allied only with
those values which have general social recognition, group approval. Therefore,
when primitive man attempted to gratify his baser emotions or to achieve
unmitigated selfish ambitions, he was deprived of the consolation of religion
and the assistance of prayer. If the individual sought to accomplish anything
antisocial, he was obliged to seek the aid of nonreligious magic, resort to
sorcerers, and thus be deprived of the assistance of prayer. Prayer, therefore,
very early became a mighty promoter of social evolution, moral progress, and
spiritual attainment.

But the primitive mind was neither logical nor consistent. Early men did not
perceive that material things were not the province of prayer. These
simple-minded souls reasoned that food, shelter, rain, game, and other material
goods enhanced the social welfare, and therefore they began to pray for these
physical blessings. While this constituted a perversion of prayer, it
encouraged the effort to realize these material objectives by social and
ethical actions. Such a prostitution of prayer, while debasing the spiritual
values of a people, nevertheless directly elevated their economic, social, and
ethical mores.

Prayer is only monologuous in the most primitive type of mind. It early becomes
a dialogue and rapidly expands to the level of group worship. Prayer signifies
that the premagical incantations of primitive religion have evolved to that
level where the human mind recognizes the reality of beneficent powers or
beings who are able to enhance social values and to augment moral ideals, and
further, that these influences are superhuman and distinct from the ego of the
self-conscious human and his fellow mortals. True prayer does not, therefore,
appear until the agency of religious ministry is visualized as personal.

Prayer is little associated with animism, but such beliefs may exist alongside
emerging religious sentiments. Many times, religion and animism have had
entirely separate origins.

With those mortals who have not been delivered from the primitive bondage of
fear, there is a real danger that all prayer may lead to a morbid sense of sin,
unjustified convictions of guilt, real or fancied. But in modern times it is
not likely that many will spend sufficient time at prayer to lead to this
harmful brooding over their unworthiness or sinfulness. The dangers attendant
upon the distortion and perversion of prayer consist in ignorance,
superstition, crystallization, devitalization, materialism, and fanaticism.

2. EVOLVING PRAYER

The first prayers were merely verbalized wishes, the expression of sincere
desires. Prayer next became a technique of achieving spirit co-operation. And
then it attained to the higher function of assisting religion in the
conservation of all worth-while values.

Both prayer and magic arose as a result of man's adjustive reactions to
Urantian environment. But aside from this generalized relationship, they have
little in common. Prayer has always indicated positive action by the praying
ego; it has been always psychic and sometimes spiritual. Magic has

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usually signified an attempt to manipulate reality without affecting the ego of
the manipulator, the practitioner of magic. Despite their independent origins,
magic and prayer often have been interrelated in their later stages of
development. Magic has sometimes ascended by goal elevation from formulas
through rituals and incantations to the threshold of true prayer. Prayer has
sometimes become so materialistic that it has degenerated into a pseudomagical
technique of avoiding the expenditure of that effort which is requisite for the
solution of Urantian problems.

When man learned that prayer could not coerce the gods, then it became more of
a petition, favor seeking. But the truest prayer is in reality a communion
between man and his Maker.

The appearance of the sacrifice idea in any religion unfailingly detracts from
the higher efficacy of true prayer in that men seek to substitute the offerings
of material possessions for the offering of their own consecrated wills to the
doing of the will of God.

When religion is divested of a personal God, its prayers translate to the
levels of theology and philosophy. When the highest God concept of a religion
is that of an impersonal Deity, such as in pantheistic idealism, although
affording the basis for certain forms of mystic communion, it proves fatal to
the potency of true prayer, which always stands for man's communion with a
personal and superior being.

During the earlier times of racial evolution and even at the present time, in
the day-by-day experience of the average mortal, prayer is very much a
phenomenon of man's intercourse with his own subconscious. But there is also a
domain of prayer wherein the intellectually alert and spiritually progressing
individual attains more or less contact with the superconscious levels of the
human mind, the domain of the indwelling Thought Adjuster. In addition, there
is a definite spiritual phase of true prayer which concerns its reception and
recognition by the spiritual forces of the universe, and which is entirely
distinct from all human and intellectual association.

Prayer contributes greatly to the development of the religious sentiment of an
evolving human mind. It is a mighty influence working to prevent isolation of
personality.

Prayer represents one technique associated with the natural religions of racial
evolution which also forms a part of the experiential values of the higher
religions of ethical excellence, the religions of revelation.

3. PRAYER AND THE ALTER EGO

Children, when first learning to make use of language, are prone to think out
loud, to express their thoughts in words, even if no one is present to hear
them. With the dawn of creative imagination they evince a tendency to converse
with imaginary companions. In this way a budding ego seeks to hold communion
with a fictitious alter ego. By this technique the child early learns to
convert his monologue conversations into pseudo dialogues in which this alter
ego makes replies to his verbal thinking and wish expression. Very much of an
adult's thinking is mentally carried on in conversational form.

The early and primitive form of prayer was much like the semimagical
recitations of the present-day Toda tribe, prayers that were not addressed to
anyone

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in particular. But such techniques of praying tend to evolve into the dialogue
type of communication by the emergence of the idea of an alter ego. In time the
alter-ego concept is exalted to a superior status of divine dignity, and prayer
as an agency of religion has appeared. Through many phases and during long ages
this primitive type of praying is destined to evolve before attaining the level
of intelligent and truly ethical prayer.

As it is conceived by successive generations of praying mortals, the alter ego
evolves up through ghosts, fetishes, and spirits to polytheistic gods, and
eventually to the One God, a divine being embodying the highest ideals and the
loftiest aspirations of the praying ego. And thus does prayer function as the
most potent agency of religion in the conservation of the highest values and
ideals of those who pray. From the moment of the conceiving of an alter ego to
the appearance of the concept of a divine and heavenly Father, prayer is always
a socializing, moralizing, and spiritualizing practice.

The simple prayer of faith evidences a mighty evolution in human experience
whereby the ancient conversations with the fictitious symbol of the alter ego
of primitive religion have become exalted to the level of communion with the
spirit of the Infinite and to that of a bona fide consciousness of the reality
of the eternal God and Paradise Father of all intelligent creation.

Aside from all that is superself in the experience of praying, it should be
remembered that ethical prayer is a splendid way to elevate one's ego and
reinforce the self for better living and higher attainment. Prayer induces the
human ego to look both ways for help: for material aid to the subconscious
reservoir of mortal experience, for inspiration and guidance to the
superconscious borders of the contact of the material with the spiritual, with
the Mystery Monitor.

Prayer ever has been and ever will be a twofold human experience: a psychologic
procedure interassociated with a spiritual technique. And these two functions
of prayer can never be fully separated.

Enlightened prayer must recognize not only an external and personal God but
also an internal and impersonal Divinity, the indwelling Adjuster. It is
altogether fitting that man, when he prays, should strive to grasp the concept
of the Universal Father on Paradise; but the more effective technique for most
practical purposes will be to revert to the concept of a near-by alter ego,
just as the primitive mind was wont to do, and then to recognize that the idea
of this alter ego has evolved from a mere fiction to the truth of God's
indwelling mortal man in the factual presence of the Adjuster so that man can
talk face to face, as it were, with a real and genuine and divine alter ego
that indwells him and is the very presence and essence of the living God, the
Universal Father.

4. ETHICAL PRAYING

No prayer can be ethical when the petitioner seeks for selfish advantage over
his fellows. Selfish and materialistic praying is incompatible with the ethical
religions which are predicated on unselfish and divine love. All such unethical
praying reverts to the primitive levels of pseudo magic and is unworthy of
advancing civilizations and enlightened religions. Selfish praying transgresses
the spirit of all ethics founded on loving justice.

Prayer must never be so prostituted as to become a substitute for action. All
ethical prayer is a stimulus to action and a guide to the progressive striving
for idealistic goals of superself-attainment.

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In all your praying be fair; do not expect God to show partiality, to love you
more than his other children, your friends, neighbors, even enemies. But the
prayer of the natural or evolved religions is not at first ethical, as it is in
the later revealed religions. All praying, whether individual or communal, may
be either egoistic or altruistic. That is, the prayer may be centered upon the
self or upon others. When the prayer seeks nothing for the one who prays nor
anything for his fellows, then such attitudes of the soul tend to the levels of
true worship. Egoistic prayers involve confessions and petitions and often
consist in requests for material favors. Prayer is somewhat more ethical when
it deals with forgiveness and seeks wisdom for enhanced self-control.

While the nonselfish type of prayer is strengthening and comforting,
materialistic praying is destined to bring disappointment and disillusionment
as advancing scientific discoveries demonstrate that man lives in a physical
universe of law and order. The childhood of an individual or a race is
characterized by primitive, selfish, and materialistic praying. And, to a
certain extent, all such petitions are efficacious in that they unvaryingly
lead to those efforts and exertions which are contributory to achieving the
answers to such prayers. The real prayer of faith always contributes to the
augmentation of the technique of living, even if such petitions are not worthy
of spiritual recognition. But the spiritually advanced person should exercise
great caution in attempting to discourage the primitive or immature mind
regarding such prayers.

Remember, even if prayer does not change God, it very often effects great and
lasting changes in the one who prays in faith and confident expectation. Prayer
has been the ancestor of much peace of mind, cheerfulness, calmness, courage,
self-mastery, and fair-mindedness in the men and women of the evolving races.

5. SOCIAL REPERCUSSIONS OF PRAYER

In ancestor worship, prayer leads to the cultivation of ancestral ideals. But
prayer, as a feature of Deity worship, transcends all other such practices
since it leads to the cultivation of divine ideals. As the concept of the alter
ego of prayer becomes supreme and divine, so are man's ideals accordingly
elevated from mere human toward supernal and divine levels, and the result of
all such praying is the enhancement of human character and the profound
unification of human personality.

But prayer need not always be individual. Group or congregational praying is
very effective in that it is highly socializing in its repercussions. When a
group engages in community prayer for moral enhancement and spiritual uplift,
such devotions are reactive upon the individuals composing the group; they are
all made better because of participation. Even a whole city or an entire nation
can be helped by such prayer devotions. Confession, repentance, and prayer have
led individuals, cities, nations, and whole races to mighty efforts of reform
and courageous deeds of valorous achievement.

If you truly desire to overcome the habit of criticizing some friend, the
quickest and surest way of achieving such a change of attitude is to establish
the habit of praying for that person every day of your life. But the social
repercussions of such prayers are dependent largely on two conditions:

1. The person who is prayed for should know that he is being prayed for.

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2. The person who prays should come into intimate social contact with the
person for whom he is praying.

Prayer is the technique whereby, sooner or later, every religion becomes
institutionalized. And in time prayer becomes associated with numerous
secondary agencies, some helpful, others decidedly deleterious, such as
priests, holy books, worship rituals, and ceremonials.

But the minds of greater spiritual illumination should be patient with, and
tolerant of, those less endowed intellects that crave symbolism for the
mobilization of their feeble spiritual insight. The strong must not look with
disdain upon the weak. Those who are God-conscious without symbolism must not
deny the grace-ministry of the symbol to those who find it difficult to worship
Deity and to revere truth, beauty, and goodness without form and ritual. In
prayerful worship, most mortals envision some symbol of the object-goal of
their devotions.

6. THE PROVINCE OF PRAYER

Prayer, unless in liaison with the will and actions of the personal spiritual
forces and material supervisors of a realm, can have no direct effect upon
one's physical environment. While there is a very definite limit to the
province of the petitions of prayer, such limits do not equally apply to the
faith of those who pray.

Prayer is not a technique for curing real and organic diseases, but it has
contributed enormously to the enjoyment of abundant health and to the cure of
numerous mental, emotional, and nervous ailments. And even in actual bacterial
disease, prayer has many times added to the efficacy of other remedial
procedures. Prayer has turned many an irritable and complaining invalid into a
paragon of patience and made him an inspiration to all other human sufferers.

No matter how difficult it may be to reconcile the scientific doubtings
regarding the efficacy of prayer with the ever-present urge to seek help and
guidance from divine sources, never forget that the sincere prayer of faith is
a mighty force for the promotion of personal happiness, individual
self-control, social harmony, moral progress, and spiritual attainment.

Prayer, even as a purely human practice, a dialogue with one's alter ego,
constitutes a technique of the most efficient approach to the realization of
those reserve powers of human nature which are stored and conserved in the
unconscious realms of the human mind. Prayer is a sound psychologic practice,
aside from its religious implications and its spiritual significance. It is a
fact of human experience that most persons, if sufficiently hard pressed, will
pray in some way to some source of help.

Do not be so slothful as to ask God to solve your difficulties, but never
hesitate to ask him for wisdom and spiritual strength to guide and sustain you
while you yourself resolutely and courageously attack the problems at hand.

Prayer has been an indispensable factor in the progress and preservation of
religious civilization, and it still has mighty contributions to make to the
further enhancement and spiritualization of society if those who pray will only
do so in the light of scientific facts, philosophic wisdom, intellectual
sincerity, and spiritual faith. Pray as Jesus taught his disciples--honestly,
unselfishly, with fairness, and without doubting.

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But the efficacy of prayer in the personal spiritual experience of the one who
prays is in no way dependent on such a worshiper's intellectual understanding,
philosophic acumen, social level, cultural status, or other mortal
acquirements. The psychic and spiritual concomitants of the prayer of faith are
immediate, personal, and experiential. There is no other technique whereby
every man, regardless of all other mortal accomplishments, can so effectively
and immediately approach the threshold of that realm wherein he can communicate
with his Maker, where the creature contacts with the reality of the Creator,
with the indwelling Thought Adjuster.

7. MYSTICISM, ECSTASY, AND INSPIRATION

Mysticism, as the technique of the cultivation of the consciousness of the
presence of God, is altogether praiseworthy, but when such practices lead to
social isolation and culminate in religious fanaticism, they are all but
reprehensible. Altogether too frequently that which the overwrought mystic
evaluates as divine inspiration is the uprisings of his own deep mind. The
contact of the mortal mind with its indwelling Adjuster, while often favored by
devoted meditation, is more frequently facilitated by wholehearted and loving
service in unselfish ministry to one's fellow creatures.

The great religious teachers and the prophets of past ages were not extreme
mystics. They were God-knowing men and women who best served their God by
unselfish ministry to their fellow mortals. Jesus often took his apostles away
by themselves for short periods to engage in meditation and prayer, but for the
most part he kept them in service-contact with the multitudes. The soul of man
requires spiritual exercise as well as spiritual nourishment.

Religious ecstasy is permissible when resulting from sane antecedents, but such
experiences are more often the outgrowth of purely emotional influences than a
manifestation of deep spiritual character. Religious persons must not regard
every vivid psychologic presentiment and every intense emotional experience as
a divine revelation or a spiritual communication. Genuine spiritual ecstasy is
usually associated with great outward calmness and almost perfect emotional
control. But true prophetic vision is a superpsychologic presentiment. Such
visitations are not pseudo hallucinations, neither are they trancelike
ecstasies.

The human mind may perform in response to so-called inspiration when it is
sensitive either to the uprisings of the subconscious or to the stimulus of the
superconscious. In either case it appears to the individual that such
augmentations of the content of consciousness are more or less foreign.
Unrestrained mystical enthusiasm and rampant religious ecstasy are not the
credentials of inspiration, supposedly divine credentials.

The practical test of all these strange religious experiences of mysticism,
ecstasy, and inspiration is to observe whether these phenomena cause an
individual:

1. To enjoy better and more complete physical health.

2. To function more efficiently and practically in his mental life.

3. More fully and joyfully to socialize his religious experience.

4. More completely to spiritualize his day-by-day living while faithfully
discharging the commonplace duties of routine mortal existence.

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5. To enhance his love for, and appreciation of, truth, beauty, and goodness.

6. To conserve currently recognized social, moral, ethical, and spiritual
values.

7. To increase his spiritual insight--God-consciousness.

But prayer has no real association with these exceptional religious
experiences. When prayer becomes overmuch aesthetic, when it consists almost
exclusively in beautiful and blissful contemplation of paradisiacal divinity,
it loses much of its socializing influence and tends toward mysticism and the
isolation of its devotees. There is a certain danger associated with overmuch
private praying which is corrected and prevented by group praying, community
devotions.

8. PRAYING AS A PERSONAL EXPERIENCE

There is a truly spontaneous aspect to prayer, for primitive man found himself
praying long before he had any clear concept of a God. Early man was wont to
pray in two diverse situations: When in dire need, he experienced the impulse
to reach out for help; and when jubilant, he indulged the impulsive expression
of joy.

Prayer is not an evolution of magic; they each arose independently. Magic was
an attempt to adjust Deity to conditions; prayer is the effort to adjust the
personality to the will of Deity. True prayer is both moral and religious;
magic is neither.

Prayer may become an established custom; many pray because others do. Still
others pray because they fear something direful may happen if they do not offer
their regular supplications.

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.

Prayer may be a spontaneous expression of God-consciousness or a meaningless
recitation of theologic formulas. It may be the ecstatic praise of a
God-knowing soul or the slavish obeisance of a fear-ridden mortal. It is
sometimes the pathetic expression of spiritual craving and sometimes the
blatant shouting of pious phrases. Prayer may be joyous praise or a humble plea
for forgiveness.

Prayer may be the childlike plea for the impossible or the mature entreaty for
moral growth and spiritual power. A petition may be for daily bread or may
embody a wholehearted yearning to find God and to do his will. It may be a
wholly selfish request or a true and magnificent gesture toward the realization
of unselfish brotherhood.

Prayer may be an angry cry for vengeance or a merciful intercession for one's
enemies. It may be the expression of a hope of changing God or the powerful
technique of changing one's self. It may be the cringing plea of a lost sinner
before a supposedly stern Judge or the joyful expression of a liberated son of
the living and merciful heavenly Father.

Modern man is perplexed by the thought of talking things over with God in a
purely personal way. Many have abandoned regular praying; they only pray

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when under unusual pressure--in emergencies. Man should be unafraid to talk to
God, but only a spiritual child would undertake to persuade, or presume to
change, God.

But real praying does attain reality. Even when the air currents are ascending,
no bird can soar except by outstretched wings. Prayer elevates man because it
is a technique of progressing by the utilization of the ascending spiritual
currents of the universe.

Genuine prayer adds to spiritual growth, modifies attitudes, and yields that
satisfaction which comes from communion with divinity. It is a spontaneous
outburst of God-consciousness.

God answers man's prayer by giving him an increased revelation of truth, an
enhanced appreciation of beauty, and an augmented concept of goodness. Prayer
is a subjective gesture, but it contacts with mighty objective realities on the
spiritual levels of human experience; it is a meaningful reach by the human for
superhuman values. It is the most potent spiritual-growth stimulus.

Words are irrelevant to prayer; they are merely the intellectual channel in
which the river of spiritual supplication may chance to flow. The word value of
a prayer is purely autosuggestive in private devotions and sociosuggestive in
group devotions. God answers the soul's attitude, not the words.

Prayer is not a technique of escape from conflict but rather a stimulus to
growth in the very face of conflict. Pray only for values, not things; for
growth, not for gratification.

9. CONDITIONS OF EFFECTIVE PRAYER

If you would engage in effective praying, you should bear in mind the laws of
prevailing petitions:

1. You must qualify as a potent prayer by sincerely and courageously facing the
problems of universe reality. You must possess cosmic stamina.

2. You must have honestly exhausted the human capacity for human adjustment.
You must have been industrious.

3. You must surrender every wish of mind and every craving of soul to the
transforming embrace of spiritual growth. You must have experienced an
enhancement of meanings and an elevation of values.

4. You must make a wholehearted choice of the divine will. You must obliterate
the dead center of indecision.

5. You not only recognize the Father's will and choose to do it, but you have
effected an unqualified consecration, and a dynamic dedication, to the actual
doing of the Father's will.

6. Your prayer will be directed exclusively for divine wisdom to solve the
specific human problems encountered in the Paradise ascension--the attainment
of divine perfection.

7. And you must have faith--living faith.

[Presented by the Chief of the Urantia Midwayers.]

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--------------------------------------------------------------------------------
Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
Of Human Government Development Of The State Government On A Neighboring Planet
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
The Orient Andite Expansion In The Occident Development Of Modern Civilization
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
Religion Religion In Human Experience The Real Nature Of Religion The
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
The Adjuster And The Soul Personality Survival Seraphic Guardians Of Destiny
Seraphic Planetary Government The Supreme Being The Almighty Supreme God The
Supreme Supreme And Ultimate--time And Space The Bestowals Of Christ Michael

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