Episode:Thought Adjusters—Relation to the Soul (Part 5)

From Symmetry of Soul

The doing of the will of God is nothing more or less than an exhibition of creature willingness to share the inner life with God. The imitation of God is the key to perfection; the doing of his will is the secret of survival and of perfection in survival. And sooner or later such a God-choosing son will fuse with the indwelling God fragment.

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Keywords: Urantia, Divine Spirit, Soul, Free Will, Consecration

Summary by Kermit

Commentary on Review

We spent some time examining some issues that are related to the current planetary emergency. Our emergency is not a spiritual one. The 4th ER (Jesus of Nazareth) provided Urantia with a threefold spiritual uplift—his life and teachings, the Spirit of Truth, and the universal bestowal of Thought Adjusters. With these powerful and energetic ministries humanity is possessed of a quickened spiritual consciousness. But, having skipped a philosophical uplift bestowal, Urantia collectively suffers from a paucity of wisdom. Thus the true motives born of this spiritual activation are transmuted into false intentions and expressed in the external world producing opposite effects of those intended. We are confronted with a material idealism where the zeal of the 6th adjutant (religious impulse) powers the promulgation of a myriad of ideologies. We are faced with our own inability to distinguish between ideals and ideas. Ideals are found in the inner life, not external world.

Herein is the test of your idealism: if it is concerned with the outer life, it is material idealism, not spiritual idealism. The reflective thinking required to ascertain this difference must be attuned to the input of spiritual stimuli from above, in the inner life.

111:5. The Consecration of Choice

We spent considerable time unpacking the first paragraph of this section on what constitutes the doing of the will of God. For the in depth discussion, the archive of the broadcast is available.

The doing of the will of God is nothing more or less than an exhibition of creature willingness to share the inner life with God... [111:5.1]

Mankind has long pondered the substance and meaning of the phrase “doing the will of God.” Here, the revelators, with precision of language and from an evolutional perspective meet us where we are in our current understanding (or lack thereof) and proceed to lead us from our settled idea, that doing the will of God involves rearranging matter in the outer life, to a recognition that “doing the will of God” more accurately can be stated as that consecration of personal choice in the inner life to “subject the creature will to the Father’s will.” This is the initiating consecration to the Father’s will. It is most important that we not confuse this initial inner life consecration (choice) with the second consecration of which we so often speak, the “doing-ness” of consecrating our minds to the universal harmony of God the Mother.

The crux of this paragraph is the challenge to clearly distinguish between a genuine inner life of reflective thinking, and the outer life of engagement with the external world. Note that this inner life constitutes among other things, an awareness and cultivation of the philosophic impulse of the 7th adjutant, that leads us up into the realm of spiritualized mind (the upper domain of our hourglass analogy).

This consecration of choice is the initiating movement that secures our survival and perfection in survival. But this is hardly the secret to completion. Forget not that even upon achieving perfection and standing before the Father himself on Paradise, the incomprehensible quest for completion will stretch out before us.

We were treated to a beautiful insight into the precision of our author. We are told, “mortals live in God.” If they mean God the Father, then how is it we can live in the Father who is not personally present in the evolutionary domains? Through citations from Paper 1:2 we can recognize that it is God the Infinite Upholder, a universal spirit presence, in whom we live, and the TA, is a fragment of this facet of Deity that lives in us.

Peace in this life, survival in death, perfection in the next life, service in eternity — all these are achieved (in spirit) now when the creature personality consents — chooses — to subject the creature will to the Father’s will. [111:5.4]

This powerful big picture perspective statement illustrates the nature and implications of the consecration of choice. This choice links us to eternity, where God the Father is. And eternity is not a far distant future, but NOW. Note the immediate repercussion of this choice in our relationship with time—peace in this life! It is PERSONALITY, our gift from eternity, our influence from eternity that initiates us in truth, whereas it is our gift of the fragment of Deity that initiates us in fact. This consecration of will elevates the creature personality to eternity, where the personality of the creature communes with the personality of the creator.

The final paragraph of the section, with great precision and clarity illuminates the evolution of meaning from the “doing of the will of God” to the more accurate “choosing of the Father’ will.” This constitutes an existential relationship with the existential Father in the NOW, and overarching all time.

111:6. The Human Paradox

We managed to read only the first three paragraphs of this section. We are introduced to the source of many of the troubles of mortal man in our dual relation to the cosmos. We exist in nature and yet are able to transcend nature. Such recognition of the ability to genuinely transcend nature gives rise to the tension of an awareness of the potential for evil.

Courage is required to achieve such transcendence of nature and of self. Then is such a mortal face to face with the temptation to deify his own self-consciousness and all of the dangers to which such pride leads.

A final point is made regarding sin and the mistaken attribution of evil to the finite and eternal world. The finite world was made by an infinite Creator and therefore this finite world is good. It is only the misuse, distortion, and perversion of the finite that gives origin to evil and sin.