554 lines
33 KiB
Plaintext
554 lines
33 KiB
Plaintext
Urantia Book Paper 68 The Dawn Of Civilization
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
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: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
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Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
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Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
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The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
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Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
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Of Human Government Development Of The State Government On A Neighboring Planet
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The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
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The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
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The Orient Andite Expansion In The Occident Development Of Modern Civilization
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The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
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Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
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Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
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Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
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Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
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In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
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Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
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Religion Religion In Human Experience The Real Nature Of Religion The
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Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
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The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
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Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
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Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
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...
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Paper 68 The Dawn Of Civilization
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Introduction
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THIS is the beginning of the narrative of the long, long forward struggle of
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the human species from a status that was little better than an animal
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existence, through the intervening ages, and down to the later times when a
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real, though imperfect, civilization had evolved among the higher races of
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mankind.
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Civilization is a racial acquirement; it is not biologically inherent; hence
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must all children be reared in an environment of culture, while each succeeding
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generation of youth must receive anew its education. The superior qualities of
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civilization--scientific, philosophic, and religious--are not transmitted from
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one generation to another by direct inheritance. These cultural achievements
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are preserved only by the enlightened conservation of social inheritance.
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Social evolution of the co-operative order was initiated by the Dalamatia
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teachers, and for three hundred thousand years mankind was nurtured in the idea
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of group activities. The blue man most of all profited by these early social
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teachings, the red man to some extent, and the black man least of all. In more
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recent times the yellow race and the white race have presented the most
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advanced social development on Urantia.
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1. PROTECTIVE SOCIALIZATION
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When brought closely together, men often learn to like one another, but
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primitive man was not naturally overflowing with the spirit of brotherly
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feeling and the desire for social contact with his fellows. Rather did the
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early races learn by sad experience that "in union there is strength"; and it
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is this lack of natural brotherly attraction that now stands in the way of
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immediate realization of the brotherhood of man on Urantia.
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Association early became the price of survival. The lone man was helpless
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unless he bore a tribal mark which testified that he belonged to a group which
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would certainly avenge any assault made upon him. Even in the days of Cain it
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was fatal to go abroad alone without some mark of group association.
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Civilization has become man's insurance against violent death, while the
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premiums are paid by submission to society's numerous law demands.
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Primitive society was thus founded on the reciprocity of necessity and on the
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enhanced safety of association. And human society has evolved in agelong cycles
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as a result of this isolation fear and by means of reluctant co-operation.
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Primitive human beings early learned that groups are vastly greater and
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stronger than the mere sum of their individual units. One hundred men united
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and working in unison can move a great stone; a score of well-trained guardians
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of the peace can restrain an angry mob. And so society was born, not of mere
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top of page - 764
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association of numbers, but rather as a result of the organization of
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intelligent co-operators. But co-operation is not a natural trait of man; he
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learns to co-operate first through fear and then later because he discovers it
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is most beneficial in meeting the difficulties of time and guarding against the
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supposed perils of eternity.
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The peoples who thus early organized themselves into a primitive society became
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more successful in their attacks on nature as well as in defense against their
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fellows; they possessed greater survival possibilities; hence has civilization
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steadily progressed on Urantia, notwithstanding its many setbacks. And it is
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only because of the enhancement of survival value in association that man's
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many blunders have thus far failed to stop or destroy human civilization.
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That contemporary cultural society is a rather recent phenomenon is well shown
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by the present-day survival of such primitive social conditions as characterize
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the Australian natives and the Bushmen and Pygmies of Africa. Among these
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backward peoples may be observed something of the early group hostility,
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personal suspicion, and other highly antisocial traits which were so
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characteristic of all primitive races. These miserable remnants of the
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nonsocial peoples of ancient times bear eloquent testimony to the fact that the
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natural individualistic tendency of man cannot successfully compete with the
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more potent and powerful organizations and associations of social progression.
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These backward and suspicious antisocial races that speak a different dialect
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every forty or fifty miles illustrate what a world you might now be living in
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but for the combined teaching of the corporeal staff of the Planetary Prince
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and the later labors of the Adamic group of racial uplifters.
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The modern phrase, "back to nature," is a delusion of ignorance, a belief in
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the reality of the onetime fictitious "golden age." The only basis for the
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legend of the golden age is the historic fact of Dalamatia and Eden. But these
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improved societies were far from the realization of utopian dreams.
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2. FACTORS IN SOCIAL PROGRESSION
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Civilized society is the result of man's early efforts to overcome his dislike
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of isolation. But this does not necessarily signify mutual affection, and the
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present turbulent state of certain primitive groups well illustrates what the
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early tribes came up through. But though the individuals of a civilization may
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collide with each other and struggle against one another, and though
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civilization itself may appear to be an inconsistent mass of striving and
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struggling, it does evidence earnest striving, not the deadly monotony of
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stagnation.
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While the level of intelligence has contributed considerably to the rate of
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cultural progress, society is essentially designed to lessen the risk element
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in the individual's mode of living, and it has progressed just as fast as it
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has succeeded in lessening pain and increasing the pleasure element in life.
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Thus does the whole social body push on slowly toward the goal of
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destiny--extinction or survival--depending on whether that goal is
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self-maintenance or self-gratification. Self-maintenance originates society,
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while excessive self-gratification destroys civilization.
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Society is concerned with self-perpetuation, self-maintenance, and
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self-gratification, but human self-realization is worthy of becoming the
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immediate goal of many cultural groups.
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top of page - 765
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The herd instinct in natural man is hardly sufficient to account for the
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development of such a social organization as now exists on Urantia. Though this
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innate gregarious propensity lies at the bottom of human society, much of man's
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sociability is an acquirement. Two great influences which contributed to the
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early association of human beings were food hunger and sex love; these
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instinctive urges man shares with the animal world. Two other emotions which
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drove human beings together and held them together were vanity and fear, more
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particularly ghost fear.
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History is but the record of man's agelong food struggle. Primitive man only
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thought when he was hungry; food saving was his first self-denial,
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self-discipline. With the growth of society, food hunger ceased to be the only
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incentive for mutual association. Numerous other sorts of hunger, the
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realization of various needs, all led to the closer association of mankind. But
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today society is top-heavy with the overgrowth of supposed human needs.
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Occidental civilization of the twentieth century groans wearily under the
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tremendous overload of luxury and the inordinate multiplication of human
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desires and longings. Modern society is enduring the strain of one of its most
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dangerous phases of far-flung interassociation and highly complicated
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interdependence.
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Hunger, vanity, and ghost fear were continuous in their social pressure, but
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sex gratification was transient and spasmodic. The sex urge alone did not impel
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primitive men and women to assume the heavy burdens of home maintenance. The
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early home was founded upon the sex restlessness of the male when deprived of
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frequent gratification and upon that devoted mother love of the human female,
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which in measure she shares with the females of all the higher animals. The
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presence of a helpless baby determined the early differentiation of male and
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female activities; the woman had to maintain a settled residence where she
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could cultivate the soil. And from earliest times, where woman was has always
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been regarded as the home.
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Woman thus early became indispensable to the evolving social scheme, not so
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much because of the fleeting sex passion as in consequence of food requirement;
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she was an essential partner in self-maintenance. She was a food provider, a
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beast of burden, and a companion who would stand great abuse without violent
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resentment, and in addition to all of these desirable traits, she was an
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ever-present means of sex gratification.
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Almost everything of lasting value in civilization has its roots in the family.
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The family was the first successful peace group, the man and woman learning how
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to adjust their antagonisms while at the same time teaching the pursuits of
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peace to their children.
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The function of marriage in evolution is the insurance of race survival, not
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merely the realization of personal happiness; self-maintenance and
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self-perpetuation are the real objects of the home. Self-gratification is
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incidental and not essential except as an incentive insuring sex association.
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Nature demands survival, but the arts of civilization continue to increase the
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pleasures of marriage and the satisfactions of family life.
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If vanity be enlarged to cover pride, ambition, and honor, then we may discern
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not only how these propensities contribute to the formation of human
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associations, but how they also hold men together, since such emotions are
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futile without an audience to parade before. Soon vanity associated with itself
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other emotions
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top of page - 766
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and impulses which required a social arena wherein they might exhibit and
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gratify themselves. This group of emotions gave origin to the early beginnings
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of all art, ceremonial, and all forms of sportive games and contests.
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Vanity contributed mightily to the birth of society; but at the time of these
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revelations the devious strivings of a vainglorious generation threaten to
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swamp and submerge the whole complicated structure of a highly specialized
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civilization. Pleasure-want has long since superseded hunger-want; the
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legitimate social aims of self-maintenance are rapidly translating themselves
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into base and threatening forms of self-gratification. Self-maintenance builds
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society; unbridled self-gratification unfailingly destroys civilization.
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3. SOCIALIZING INFLUENCE OF GHOST FEAR
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Primitive desires produced the original society, but ghost fear held it
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together and imparted an extrahuman aspect to its existence. Common fear was
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physiological in origin: fear of physical pain, unsatisfied hunger, or some
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earthly calamity; but ghost fear was a new and sublime sort of terror.
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Probably the greatest single factor in the evolution of human society was the
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ghost dream. Although most dreams greatly perturbed the primitive mind, the
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ghost dream actually terrorized early men, driving these superstitious dreamers
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into each other's arms in willing and earnest association for mutual protection
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against the vague and unseen imaginary dangers of the spirit world. The ghost
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dream was one of the earliest appearing differences between the animal and
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human types of mind. Animals do not visualize survival after death.
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Except for this ghost factor, all society was founded on fundamental needs and
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basic biologic urges. But ghost fear introduced a new factor in civilization, a
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fear which reaches out and away from the elemental needs of the individual, and
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which rises far above even the struggles to maintain the group. The dread of
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the departed spirits of the dead brought to light a new and amazing form of
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fear, an appalling and powerful terror, which contributed to whipping the loose
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social orders of early ages into the more thoroughly disciplined and better
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controlled primitive groups of ancient times. This senseless superstition, some
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of which still persists, prepared the minds of men, through superstitious fear
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of the unreal and the supernatural, for the later discovery of "the fear of the
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Lord which is the beginning of wisdom." The baseless fears of evolution are
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designed to be supplanted by the awe for Deity inspired by revelation. The
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early cult of ghost fear became a powerful social bond, and ever since that
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far-distant day mankind has been striving more or less for the attainment of
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spirituality.
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Hunger and love drove men together; vanity and ghost fear held them together.
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But these emotions alone, without the influence of peace-promoting revelations,
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are unable to endure the strain of the suspicions and irritations of human
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interassociations. Without help from superhuman sources the strain of society
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breaks down upon reaching certain limits, and these very influences of social
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mobilization--hunger, love, vanity, and fear--conspire to plunge mankind into
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war and bloodshed.
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The peace tendency of the human race is not a natural endowment; it is derived
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from the teachings of revealed religion, from the accumulated experience of the
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progressive races, but more especially from the teachings of Jesus, the Prince
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of Peace.
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top of page - 767
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4. EVOLUTION OF THE MORES
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All modern social institutions arise from the evolution of the primitive
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customs of your savage ancestors; the conventions of today are the modified and
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expanded customs of yesterday. What habit is to the individual, custom is to
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the group; and group customs develop into folkways or tribal traditions--mass
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conventions. From these early beginnings all of the institutions of present-day
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human society take their humble origin.
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It must be borne in mind that the mores originated in an effort to adjust group
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living to the conditions of mass existence; the mores were man's first social
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institution. And all of these tribal reactions grew out of the effort to avoid
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pain and humiliation while at the same time seeking to enjoy pleasure and
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power. The origin of folkways, like the origin of languages, is always
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unconscious and unintentional and therefore always shrouded in mystery.
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Ghost fear drove primitive man to envision the supernatural and thus securely
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laid the foundations for those powerful social influences of ethics and
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religion which in turn preserved inviolate the mores and customs of society
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from generation to generation. The one thing which early established and
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crystallized the mores was the belief that the dead were jealous of the ways by
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which they had lived and died; therefore would they visit dire punishment upon
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those living mortals who dared to treat with careless disdain the rules of
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living which they had honored when in the flesh. All this is best illustrated
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by the present reverence of the yellow race for their ancestors. Later
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developing primitive religion greatly reinforced ghost fear in stabilizing the
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mores, but advancing civilization has increasingly liberated mankind from the
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bondage of fear and the slavery of superstition.
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Prior to the liberating and liberalizing instruction of the Dalamatia teachers,
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ancient man was held a helpless victim of the ritual of the mores; the
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primitive savage was hedged about by an endless ceremonial. Everything he did
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from the time of awakening in the morning to the moment he fell asleep in his
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cave at night had to be done just so--in accordance with the folkways of the
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tribe. He was a slave to the tyranny of usage; his life contained nothing free,
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spontaneous, or original. There was no natural progress toward a higher mental,
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moral, or social existence.
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Early man was mightily gripped by custom; the savage was a veritable slave to
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usage; but there have arisen ever and anon those variations from type who have
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dared to inaugurate new ways of thinking and improved methods of living.
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Nevertheless, the inertia of primitive man constitutes the biologic safety
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brake against precipitation too suddenly into the ruinous maladjustment of a
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too rapidly advancing civilization.
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But these customs are not an unmitigated evil; their evolution should continue.
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It is nearly fatal to the continuance of civilization to undertake their
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wholesale modification by radical revolution. Custom has been the thread of
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continuity which has held civilization together. The path of human history is
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strewn with the remnants of discarded customs and obsolete social practices;
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but no civilization has endured which abandoned its mores except for the
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adoption of better and more fit customs.
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The survival of a society depends chiefly on the progressive evolution of its
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mores. The process of custom evolution grows out of the desire for experimen-
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top of page - 768
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tation; new ideas are put forward--competition ensues. A progressing
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civilization embraces the progressive idea and endures; time and circumstance
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finally select the fitter group for survival. But this does not mean that each
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separate and isolated change in the composition of human society has been for
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the better. No! indeed no! for there have been many, many retrogressions in the
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long forward struggle of Urantia civilization.
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5. LAND TECHNIQUES--MAINTENANCE ARTS
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Land is the stage of society; men are the actors. And man must ever adjust his
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performances to conform to the land situation. The evolution of the mores is
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always dependent on the land-man ratio. This is true notwithstanding the
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difficulty of its discernment. Man's land technique, or maintenance arts, plus
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his standards of living, equal the sum total of the folkways, the mores. And
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the sum of man's adjustment to the life demands equals his cultural
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civilization.
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The earliest human cultures arose along the rivers of the Eastern Hemisphere,
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and there were four great steps in the forward march of civilization. They
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were:
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1. The collection stage. Food coercion, hunger, led to the first form of
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industrial organization, the primitive food-gathering lines. Sometimes such a
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line of hunger march would be ten miles long as it passed over the land
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gleaning food. This was the primitive nomadic stage of culture and is the mode
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of life now followed by the African Bushmen.
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2. The hunting stage. The invention of weapon tools enabled man to become a
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hunter and thus to gain considerable freedom from food slavery. A thoughtful
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Andonite who had severely bruised his fist in a serious combat rediscovered the
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idea of using a long stick for his arm and a piece of hard flint, bound on the
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end with sinews, for his fist. Many tribes made independent discoveries of this
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sort, and these various forms of hammers represented one of the great forward
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steps in human civilization. Today some Australian natives have progressed
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little beyond this stage.
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The blue men became expert hunters and trappers; by fencing the rivers they
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caught fish in great numbers, drying the surplus for winter use. Many forms of
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ingenious snares and traps were employed in catching game, but the more
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primitive races did not hunt the larger animals.
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3. The pastoral stage. This phase of civilization was made possible by the
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domestication of animals. The Arabs and the natives of Africa are among the
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more recent pastoral peoples.
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Pastoral living afforded further relief from food slavery; man learned to live
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on the interest of his capital, the increase in his flocks; and this provided
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more leisure for culture and progress.
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Prepastoral society was one of sex co-operation, but the spread of animal
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husbandry reduced women to the depths of social slavery. In earlier times it
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was man's duty to secure the animal food, woman's business to provide the
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vegetable edibles. Therefore, when man entered the pastoral era of his
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existence, woman's dignity fell greatly. She must still toil to produce the
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vegetable necessities of life, whereas the man need only go to his herds to
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provide an abundance of animal food. Man thus became relatively independent of
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woman; throughout the entire pastoral age woman's status steadily declined. By
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the close of this
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top of page - 769
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era she had become scarcely more than a human animal, consigned to work and to
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bear human offspring, much as the animals of the herd were expected to labor
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and bring forth young. The men of the pastoral ages had great love for their
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cattle; all the more pity they could not have developed a deeper affection for
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their wives.
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4. The agricultural stage. This era was brought about by the domestication of
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plants, and it represents the highest type of material civilization. Both
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Caligastia and Adam endeavored to teach horticulture and agriculture. Adam and
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Eve were gardeners, not shepherds, and gardening was an advanced culture in
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those days. The growing of plants exerts an ennobling influence on all races of
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mankind.
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Agriculture more than quadrupled the land-man ratio of the world. It may be
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combined with the pastoral pursuits of the former cultural stage. When the
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three stages overlap, men hunt and women till the soil.
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There has always been friction between the herders and the tillers of the soil.
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The hunter and herder were militant, warlike; the agriculturist is a more
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peace-loving type. Association with animals suggests struggle and force;
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association with plants instills patience, quiet, and peace. Agriculture and
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industrialism are the activities of peace. But the weakness of both, as world
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social activities, is that they lack excitement and adventure.
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Human society has evolved from the hunting stage through that of the herders to
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the territorial stage of agriculture. And each stage of this progressive
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civilization was accompanied by less and less of nomadism; more and more man
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began to live at home.
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And now is industry supplementing agriculture, with consequently increased
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urbanization and multiplication of nonagricultural groups of citizenship
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classes. But an industrial era cannot hope to survive if its leaders fail to
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recognize that even the highest social developments must ever rest upon a sound
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agricultural basis.
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6. EVOLUTION OF CULTURE
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Man is a creature of the soil, a child of nature; no matter how earnestly he
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may try to escape from the land, in the last reckoning he is certain to fail.
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"Dust you are and to dust shall you return" is literally true of all mankind.
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The basic struggle of man was, and is, and ever shall be, for land. The first
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social associations of primitive human beings were for the purpose of winning
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these land struggles. The land-man ratio underlies all social civilization.
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Man's intelligence, by means of the arts and sciences, increased the land
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yield; at the same time the natural increase in offspring was somewhat brought
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under control, and thus was provided the sustenance and leisure to build a
|
||
cultural civilization.
|
||
|
||
Human society is controlled by a law which decrees that the population must
|
||
vary directly in accordance with the land arts and inversely with a given
|
||
standard of living. Throughout these early ages, even more than at present, the
|
||
law of supply and demand as concerned men and land determined the estimated
|
||
value of both. During the times of plentiful land--unoccupied territory--the
|
||
need for men was great, and therefore the value of human life was much
|
||
enhanced; hence the loss of life was more horrifying. During periods of land
|
||
scarcity and as-
|
||
|
||
top of page - 770
|
||
|
||
sociated overpopulation, human life became comparatively cheapened so that war,
|
||
famine, and pestilence were regarded with less concern.
|
||
|
||
When the land yield is reduced or the population is increased, the inevitable
|
||
struggle is renewed; the very worst traits of human nature are brought to the
|
||
surface. The improvement of the land yield, the extension of the mechanical
|
||
arts, and the reduction of population all tend to foster the development of the
|
||
better side of human nature.
|
||
|
||
Frontier society develops the unskilled side of humanity; the fine arts and
|
||
true scientific progress, together with spiritual culture, have all thrived
|
||
best in the larger centers of life when supported by an agricultural and
|
||
industrial population slightly under the land-man ratio. Cities always multiply
|
||
the power of their inhabitants for either good or evil.
|
||
|
||
The size of the family has always been influenced by the standards of living.
|
||
The higher the standard the smaller the family, up to the point of established
|
||
status or gradual extinction.
|
||
|
||
All down through the ages the standards of living have determined the quality
|
||
of a surviving population in contrast with mere quantity. Local class standards
|
||
of living give origin to new social castes, new mores. When standards of living
|
||
become too complicated or too highly luxurious, they speedily become suicidal.
|
||
Caste is the direct result of the high social pressure of keen competition
|
||
produced by dense populations.
|
||
|
||
The early races often resorted to practices designed to restrict population;
|
||
all primitive tribes killed deformed and sickly children. Girl babies were
|
||
frequently killed before the times of wife purchase. Children were sometimes
|
||
strangled at birth, but the favorite method was exposure. The father of twins
|
||
usually insisted that one be killed since multiple births were believed to be
|
||
caused either by magic or by infidelity. As a rule, however, twins of the same
|
||
sex were spared. While these taboos on twins were once well-nigh universal,
|
||
they were never a part of the Andonite mores; these peoples always regarded
|
||
twins as omens of good luck.
|
||
|
||
Many races learned the technique of abortion, and this practice became very
|
||
common after the establishment of the taboo on childbirth among the unmarried.
|
||
It was long the custom for a maiden to kill her offspring, but among more
|
||
civilized groups these illegitimate children became the wards of the girl's
|
||
mother. Many primitive clans were virtually exterminated by the practice of
|
||
both abortion and infanticide. But regardless of the dictates of the mores,
|
||
very few children were ever destroyed after having once been suckled--maternal
|
||
affection is too strong.
|
||
|
||
Even in the twentieth century there persist remnants of these primitive
|
||
population controls. There is a tribe in Australia whose mothers refuse to rear
|
||
more than two or three children. Not long since, one cannibalistic tribe ate
|
||
every fifth child born. In Madagascar some tribes still destroy all children
|
||
born on certain unlucky days, resulting in the death of about twenty-five per
|
||
cent of all babies.
|
||
|
||
From a world standpoint, overpopulation has never been a serious problem in the
|
||
past, but if war is lessened and science increasingly controls human diseases,
|
||
it may become a serious problem in the near future. At such a time the great
|
||
test of the wisdom of world leadership will present itself. Will Urantia rulers
|
||
have the insight and courage to foster the multiplication of the average
|
||
|
||
top of page - 771
|
||
|
||
or stabilized human being instead of the extremes of the supernormal and the
|
||
enormously increasing groups of the subnormal? The normal man should be
|
||
fostered; he is the backbone of civilization and the source of the mutant
|
||
geniuses of the race. The subnormal man should be kept under society's control;
|
||
no more should be produced than are required to administer the lower levels of
|
||
industry, those tasks requiring intelligence above the animal level but making
|
||
such low-grade demands as to prove veritable slavery and bondage for the higher
|
||
types of mankind.
|
||
|
||
[Presented by a Melchizedek sometime stationed on Urantia.]
|
||
|
||
top of page - 772
|
||
|
||
--------------------------------------------------------------------------------
|
||
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
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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<EFBFBD> // <20> <20> <20> <20> <20>
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<EFBFBD> The Planetary <20> Primitive <20> Urantia Book <20> Search <20> SiteMap! <20>
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//
|
||
|
||
--------------------------------------------------------------------------------
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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<EFBFBD> <20> <20> <20> <20> <20> <20> SPIRITWEB ORG (info@spiritweb.org), <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> http://www.spiritweb.org <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> Webmaster <webmaster@spiritweb.org> <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> ONLINE SINCE 1993. MAINTAINED IN SWITZERLAND. <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> DISTRIBUTED TO CALIFORNIA, SPAIN, ITALY, SOUTH AFRICA, <20> <20>
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
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