508 lines
30 KiB
Plaintext
508 lines
30 KiB
Plaintext
Urantia Book Paper 86 Early Evolution Of Religion
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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 86 Early Evolution Of Religion
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Introduction
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THE evolution of religion from the preceding and primitive worship urge is not
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dependent on revelation. The normal functioning of the human mind under the
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directive influence of the sixth and seventh mind-adjutants of universal spirit
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bestowal is wholly sufficient to insure such development.
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Man's earliest prereligious fear of the forces of nature gradually became
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religious as nature became personalized, spiritized, and eventually deified in
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human consciousness. Religion of a primitive type was therefore a natural
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biologic consequence of the psychologic inertia of evolving animal minds after
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such minds had once entertained concepts of the supernatural.
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1. CHANCE: GOOD LUCK AND BAD LUCK
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Aside from the natural worship urge, early evolutionary religion had its roots
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of origin in the human experiences of chance--so-called luck, commonplace
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happenings. Primitive man was a food hunter. The results of hunting must ever
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vary, and this gives certain origin to those experiences which man interprets
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as good luck and bad luck. Mischance was a great factor in the lives of men and
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women who lived constantly on the ragged edge of a precarious and harassed
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existence.
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The limited intellectual horizon of the savage so concentrates the attention
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upon chance that luck becomes a constant factor in his life. Primitive
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Urantians struggled for existence, not for a standard of living; they lived
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lives of peril in which chance played an important role. The constant dread of
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unknown and unseen calamity hung over these savages as a cloud of despair which
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effectively eclipsed every pleasure; they lived in constant dread of doing
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something that would bring bad luck. Superstitious savages always feared a run
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of good luck; they viewed such good fortune as a certain harbinger of calamity.
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This ever-present dread of bad luck was paralyzing. Why work hard and reap bad
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luck--nothing for something--when one might drift along and encounter good
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luck--something for nothing? Unthinking men forget good luck--take it for
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granted--but they painfully remember bad luck.
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Early man lived in uncertainty and in constant fear of chance--bad luck. Life
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was an exciting game of chance; existence was a gamble. It is no wonder that
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partially civilized people still believe in chance and evince lingering
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predispositions to gambling. Primitive man alternated between two potent
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interests: the passion of getting something for nothing and the fear of getting
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nothing for something. And this gamble of existence was the main interest and
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the supreme fascination of the early savage mind.
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top of page - 951
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The later herders held the same views of chance and luck, while the still later
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agriculturists were increasingly conscious that crops were immediately
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influenced by many things over which man had little or no control. The farmer
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found himself the victim of drought, floods, hail, storms, pests, and plant
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diseases, as well as heat and cold. And as all of these natural influences
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affected individual prosperity, they were regarded as good luck or bad luck.
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This notion of chance and luck strongly pervaded the philosophy of all ancient
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peoples. Even in recent times in the Wisdom of Solomon it is said: "I returned
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and saw that the race is not to the swift, nor the battle to the strong,
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neither bread to the wise, nor riches to men of understanding, nor favor to men
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of skill; but fate and chance befall them all. For man knows not his fate; as
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fishes are taken in an evil net, and as birds are caught in a snare, so are the
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sons of men snared in an evil time when it falls suddenly upon them."
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2. THE PERSONIFICATION OF CHANCE
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Anxiety was a natural state of the savage mind. When men and women fall victims
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to excessive anxiety, they are simply reverting to the natural estate of their
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far-distant ancestors; and when anxiety becomes actually painful, it inhibits
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activity and unfailingly institutes evolutionary changes and biologic
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adaptations. Pain and suffering are essential to progressive evolution.
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The struggle for life is so painful that certain backward tribes even yet howl
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and lament over each new sunrise. Primitive man constantly asked, "Who is
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tormenting me?" Not finding a material source for his miseries, he settled upon
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a spirit explanation. And so was religion born of the fear of the mysterious,
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the awe of the unseen, and the dread of the unknown. Nature fear thus became a
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factor in the struggle for existence first because of chance and then because
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of mystery.
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The primitive mind was logical but contained few ideas for intelligent
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association; the savage mind was uneducated, wholly unsophisticated. If one
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event followed another, the savage considered them to be cause and effect. What
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civilized man regards as superstition was just plain ignorance in the savage.
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Mankind has been slow to learn that there is not necessarily any relationship
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between purposes and results. Human beings are only just beginning to realize
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that the reactions of existence appear between acts and their consequences. The
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savage strives to personalize everything intangible and abstract, and thus both
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nature and chance become personalized as ghosts--spirits--and later on as gods.
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Man naturally tends to believe that which he deems best for him, that which is
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in his immediate or remote interest; self-interest largely obscures logic. The
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difference between the minds of savage and civilized men is more one of content
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than of nature, of degree rather than of quality.
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But to continue to ascribe things difficult of comprehension to supernatural
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causes is nothing less than a lazy and convenient way of avoiding all forms of
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intellectual hard work. Luck is merely a term coined to cover the inexplicable
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in any age of human existence; it designates those phenomena which men are
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unable or unwilling to penetrate. Chance is a word which signifies that man is
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too ignorant or too indolent to determine causes. Men regard a natural
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occurrence as an accident or as bad luck only when they are destitute of
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curiosity and imagination, when the races lack initiative and adventure.
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Exploration of the
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top of page - 952
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phenomena of life sooner or later destroys man's belief in chance, luck, and
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so-called accidents, substituting therefor a universe of law and order wherein
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all effects are preceded by definite causes. Thus is the fear of existence
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replaced by the joy of living.
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The savage looked upon all nature as alive, as possessed by something.
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Civilized man still kicks and curses those inanimate objects which get in his
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way and bump him. Primitive man never regarded anything as accidental; always
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was everything intentional. To primitive man the domain of fate, the function
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of luck, the spirit world, was just as unorganized and haphazard as was
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primitive society. Luck was looked upon as the whimsical and temperamental
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reaction of the spirit world; later on, as the humor of the gods.
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But all religions did not develop from animism. Other concepts of the
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supernatural were contemporaneous with animism, and these beliefs also led to
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worship. Naturalism is not a religion--it is the offspring of religion.
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3. DEATH--THE INEXPLICABLE
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Death was the supreme shock to evolving man, the most perplexing combination of
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chance and mystery. Not the sanctity of life but the shock of death inspired
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fear and thus effectively fostered religion. Among savage peoples death was
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ordinarily due to violence, so that nonviolent death became increasingly
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mysterious. Death as a natural and expected end of life was not clear to the
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consciousness of primitive people, and it has required age upon age for man to
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realize its inevitability.
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Early man accepted life as a fact, while he regarded death as a visitation of
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some sort. All races have their legends of men who did not die, vestigial
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traditions of the early attitude toward death. Already in the human mind there
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existed the nebulous concept of a hazy and unorganized spirit world, a domain
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whence came all that is inexplicable in human life, and death was added to this
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long list of unexplained phenomena.
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All human disease and natural death was at first believed to be due to spirit
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influence. Even at the present time some civilized races regard disease as
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having been produced by "the enemy" and depend upon religious ceremonies to
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effect healing. Later and more complex systems of theology still ascribe death
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to the action of the spirit world, all of which has led to such doctrines as
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original sin and the fall of man.
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It was the realization of impotency before the mighty forces of nature,
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together with the recognition of human weakness before the visitations of
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sickness and death, that impelled the savage to seek for help from the
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supermaterial world, which he vaguely visualized as the source of these
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mysterious vicissitudes of life.
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4. THE DEATH-SURVIVAL CONCEPT
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The concept of a supermaterial phase of mortal personality was born of the
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unconscious and purely accidental association of the occurrences of everyday
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life plus the ghost dream. The simultaneous dreaming about a departed chief by
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several members of his tribe seemed to constitute convincing evidence that the
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old chief had really returned in some form. It was all very real to the savage
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who would awaken from such dreams reeking with sweat, trembling, and screaming.
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top of page - 953
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The dream origin of the belief in a future existence explains the tendency
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always to imagine unseen things in the terms of things seen. And presently this
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new dream-ghost-future-life concept began effectively to antidote the death
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fear associated with the biologic instinct of self-preservation.
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Early man was also much concerned about his breath, especially in cold
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climates, where it appeared as a cloud when exhaled. The breath of life was
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regarded as the one phenomenon which differentiated the living and the dead. He
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knew the breath could leave the body, and his dreams of doing all sorts of
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queer things while asleep convinced him that there was something immaterial
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about a human being. The most primitive idea of the human soul, the ghost, was
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derived from the breath-dream idea-system.
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Eventually the savage conceived of himself as a double--body and breath. The
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breath minus the body equaled a spirit, a ghost. While having a very definite
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human origin, ghosts, or spirits, were regarded as superhuman. And this belief
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in the existence of disembodied spirits seemed to explain the occurrence of the
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unusual, the extraordinary, the infrequent, and the inexplicable.
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The primitive doctrine of survival after death was not necessarily a belief in
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immortality. Beings who could not count over twenty could hardly conceive of
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infinity and eternity; they rather thought of recurring incarnations.
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The orange race was especially given to belief in transmigration and
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reincarnation. This idea of reincarnation originated in the observance of
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hereditary and trait resemblance of offspring to ancestors. The custom of
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naming children after grandparents and other ancestors was due to belief in
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reincarnation. Some later-day races believed that man died from three to seven
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times. This belief (residual from the teachings of Adam about the mansion
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worlds), and many other remnants of revealed religion, can be found among the
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otherwise absurd doctrines of twentieth-century barbarians.
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Early man entertained no ideas of hell or future punishment. The savage looked
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upon the future life as just like this one, minus all ill luck. Later on, a
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separate destiny for good ghosts and bad ghosts--heaven and hell--was
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conceived. But since many primitive races believed that man entered the next
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life just as he left this one, they did not relish the idea of becoming old and
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decrepit. The aged much preferred to be killed before becoming too infirm.
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Almost every group had a different idea regarding the destiny of the ghost
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soul. The Greeks believed that weak men must have weak souls; so they invented
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Hades as a fit place for the reception of such anemic souls; these unrobust
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specimens were also supposed to have shorter shadows. The early Andites thought
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their ghosts returned to the ancestral homelands. The Chinese and Egyptians
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once believed that soul and body remained together. Among the Egyptians this
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led to careful tomb construction and efforts at body preservation. Even modern
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peoples seek to arrest the decay of the dead. The Hebrews conceived that a
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phantom replica of the individual went down to Sheol; it could not return to
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the land of the living. They did make that important advance in the doctrine of
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the evolution of the soul.
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5. THE GHOST-SOUL CONCEPT
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The nonmaterial part of man has been variously termed ghost, spirit, shade,
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phantom, specter, and latterly soul. The soul was early man's dream double; it
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top of page - 954
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was in every way exactly like the mortal himself except that it was not
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responsive to touch. The belief in dream doubles led directly to the notion
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that all things animate and inanimate had souls as well as men. This concept
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tended long to perpetuate the nature-spirit beliefs; the Eskimos still conceive
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that everything in nature has a spirit.
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The ghost soul could be heard and seen, but not touched. Gradually the dream
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life of the race so developed and expanded the activities of this evolving
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spirit world that death was finally regarded as "giving up the ghost." All
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primitive tribes, except those little above animals, have developed some
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concept of the soul. As civilization advances, this superstitious concept of
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the soul is destroyed, and man is wholly dependent on revelation and personal
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religious experience for his new idea of the soul as the joint creation of the
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God-knowing mortal mind and its indwelling divine spirit, the Thought Adjuster.
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Early mortals usually failed to differentiate the concepts of an indwelling
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spirit and a soul of evolutionary nature. The savage was much confused as to
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whether the ghost soul was native to the body or was an external agency in
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possession of the body. The absence of reasoned thought in the presence of
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perplexity explains the gross inconsistencies of the savage view of souls,
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ghosts, and spirits.
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The soul was thought of as being related to the body as the perfume to the
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flower. The ancients believed that the soul could leave the body in various
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ways, as in:
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1. Ordinary and transient fainting.
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2. Sleeping, natural dreaming.
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3. Coma and unconsciousness associated with disease and accidents.
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4. Death, permanent departure.
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The savage looked upon sneezing as an abortive attempt of the soul to escape
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from the body. Being awake and on guard, the body was able to thwart the soul's
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attempted escape. Later on, sneezing was always accompanied by some religious
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expression, such as "God bless you!"
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Early in evolution sleep was regarded as proving that the ghost soul could be
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absent from the body, and it was believed that it could be called back by
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speaking or shouting the sleeper's name. In other forms of unconsciousness the
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soul was thought to be farther away, perhaps trying to escape for
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good--impending death. Dreams were looked upon as the experiences of the soul
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during sleep while temporarily absent from the body. The savage believes his
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dreams to be just as real as any part of his waking experience. The ancients
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made a practice of awaking sleepers gradually so that the soul might have time
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to get back into the body.
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All down through the ages men have stood in awe of the apparitions of the night
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season, and the Hebrews were no exception. They truly believed that God spoke
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to them in dreams, despite the injunctions of Moses against this idea. And
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Moses was right, for ordinary dreams are not the methods employed by the
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personalities of the spiritual world when they seek to communicate with
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material beings.
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The ancients believed that souls could enter animals or even inanimate objects.
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This culminated in the werewolf ideas of animal identification. A person could
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be a law-abiding citizen by day, but when he fell asleep, his soul could enter
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a wolf or some other animal to prowl about on nocturnal depredations.
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top of page - 955
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Primitive men thought that the soul was associated with the breath, and that
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its qualities could be imparted or transferred by the breath. The brave chief
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would breathe upon the newborn child, thereby imparting courage. Among early
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Christians the ceremony of bestowing the Holy Spirit was accompanied by
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breathing on the candidates. Said the Psalmist: "By the word of the Lord were
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the heavens made and all the host of them by the breath of his mouth." It was
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long the custom of the eldest son to try to catch the last breath of his dying
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father.
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The shadow came, later on, to be feared and revered equally with the breath.
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The reflection of oneself in the water was also sometimes looked upon as proof
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of the double self, and mirrors were regarded with superstitious awe. Even now
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many civilized persons turn the mirror to the wall in the event of death. Some
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backward tribes still believe that the making of pictures, drawings, models, or
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images removes all or a part of the soul from the body; hence such are
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forbidden.
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The soul was generally thought of as being identified with the breath, but it
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was also located by various peoples in the head, hair, heart, liver, blood, and
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fat. The "crying out of Abel's blood from the ground" is expressive of the
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onetime belief in the presence of the ghost in the blood. The Semites taught
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that the soul resided in the bodily fat, and among many the eating of animal
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fat was taboo. Head hunting was a method of capturing an enemy's soul, as was
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scalping. In recent times the eyes have been regarded as the windows of the
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soul.
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Those who held the doctrine of three or four souls believed that the loss of
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one soul meant discomfort, two illness, three death. One soul lived in the
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breath, one in the head, one in the hair, one in the heart. The sick were
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advised to stroll about in the open air with the hope of recapturing their
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strayed souls. The greatest of the medicine men were supposed to exchange the
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sick soul of a diseased person for a new one, the "new birth."
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The children of Badonan developed a belief in two souls, the breath and the
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shadow. The early Nodite races regarded man as consisting of two persons, soul
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and body. This philosophy of human existence was later reflected in the Greek
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viewpoint. The Greeks themselves believed in three souls; the vegetative
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resided in the stomach, the animal in the heart, the intellectual in the head.
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The Eskimos believe that man has three parts: body, soul, and name.
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6. THE GHOST-SPIRIT ENVIRONMENT
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Man inherited a natural environment, acquired a social environment, and
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imagined a ghost environment. The state is man's reaction to his natural
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environment, the home to his social environment, the church to his illusory
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ghost environment.
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Very early in the history of mankind the realities of the imaginary world of
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ghosts and spirits became universally believed, and this newly imagined spirit
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world became a power in primitive society. The mental and moral life of all
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mankind was modified for all time by the appearance of this new factor in human
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thinking and acting.
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Into this major premise of illusion and ignorance, mortal fear has packed all
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of the subsequent superstition and religion of primitive peoples. This was
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man's only religion up to the times of revelation, and today many of the
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world's races have only this crude religion of evolution.
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As evolution progressed, good luck became associated with good spirits and bad
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luck with bad spirits. The discomfort of enforced adaptation to a changing
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top of page - 956
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environment was regarded as ill luck, the displeasure of the spirit ghosts.
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Primitive man slowly evolved religion out of his innate worship urge and his
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misconception of chance. Civilized man provides schemes of insurance to
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overcome these chance occurrences; modern science puts an actuary with
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mathematical reckoning in the place of fictitious spirits and whimsical gods.
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Each passing generation smiles at the foolish superstitions of its ancestors
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while it goes on entertaining those fallacies of thought and worship which will
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give cause for further smiling on the part of enlightened posterity.
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But at last the mind of primitive man was occupied with thoughts which
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transcended all of his inherent biologic urges; at last man was about to evolve
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an art of living based on something more than response to material stimuli. The
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beginnings of a primitive philosophic life policy were emerging. A supernatural
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standard of living was about to appear, for, if the spirit ghost in anger
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visits ill luck and in pleasure good fortune, then must human conduct be
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regulated accordingly. The concept of right and wrong had at last evolved; and
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all of this long before the times of any revelation on earth.
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With the emergence of these concepts, there was initiated the long and wasteful
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struggle to appease the ever-displeased spirits, the slavish bondage to
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evolutionary religious fear, that long waste of human effort upon tombs,
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temples, sacrifices, and priesthoods. It was a terrible and frightful price to
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pay, but it was worth all it cost, for man therein achieved a natural
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consciousness of relative right and wrong; human ethics was born!
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7. THE FUNCTION OF PRIMITIVE RELIGION
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The savage felt the need of insurance, and he therefore willingly paid his
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burdensome premiums of fear, superstition, dread, and priest gifts toward his
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policy of magic insurance against ill luck. Primitive religion was simply the
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payment of premiums on insurance against the perils of the forests; civilized
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man pays material premiums against the accidents of industry and the exigencies
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of modern modes of living.
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Modern society is removing the business of insurance from the realm of priests
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and religion, placing it in the domain of economics. Religion is concerning
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itself increasingly with the insurance of life beyond the grave. Modern men, at
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least those who think, no longer pay wasteful premiums to control luck.
|
||
Religion is slowly ascending to higher philosophic levels in contrast with its
|
||
former function as a scheme of insurance against bad luck.
|
||
|
||
But these ancient ideas of religion prevented men from becoming fatalistic and
|
||
hopelessly pessimistic; they believed they could at least do something to
|
||
influence fate. The religion of ghost fear impressed upon men that they must
|
||
regulate their conduct, that there was a supermaterial world which was in
|
||
control of human destiny.
|
||
|
||
Modern civilized races are just emerging from ghost fear as an explanation of
|
||
luck and the commonplace inequalities of existence. Mankind is achieving
|
||
emancipation from the bondage of the ghost-spirit explanation of ill luck. But
|
||
while men are giving up the erroneous doctrine of a spirit cause of the
|
||
vicissitudes of life, they exhibit a surprising willingness to accept an almost
|
||
equally fallacious teaching which bids them attribute all human inequalities to
|
||
political misadaptation, social injustice, and industrial competition. But new
|
||
legislation, increasing
|
||
|
||
top of page - 957
|
||
|
||
philanthropy, and more industrial reorganization, however good in and of
|
||
themselves, will not remedy the facts of birth and the accidents of living.
|
||
Only comprehension of facts and wise manipulation within the laws of nature
|
||
will enable man to get what he wants and to avoid what he does not want.
|
||
Scientific knowledge, leading to scientific action, is the only antidote for
|
||
so-called accidental ills.
|
||
|
||
Industry, war, slavery, and civil government arose in response to the social
|
||
evolution of man in his natural environment; religion similarly arose as his
|
||
response to the illusory environment of the imaginary ghost world. Religion was
|
||
an evolutionary development of self-maintenance, and it has worked,
|
||
notwithstanding that it was originally erroneous in concept and utterly
|
||
illogical.
|
||
|
||
Primitive religion prepared the soil of the human mind, by the powerful and
|
||
awesome force of false fear, for the bestowal of a bona fide spiritual force of
|
||
supernatural origin, the Thought Adjuster. And the divine Adjusters have ever
|
||
since labored to transmute God-fear into God-love. Evolution may be slow, but
|
||
it is unerringly effective.
|
||
|
||
[Presented by an Evening Star of Nebadon.]
|
||
|
||
top of page - 958
|
||
|
||
--------------------------------------------------------------------------------
|
||
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>
|
||
<EFBFBD> The Origins Of <20> The Ghost Cults <20> Urantia Book <20> Search <20> SiteMap! <20>
|
||
<EFBFBD> ... <20> <20> PA... <20> <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>
|
||
//
|
||
|
||
--------------------------------------------------------------------------------
|
||
<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
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> SPIRITWEB ORG (info@spiritweb.org), <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> http://www.spiritweb.org <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> Webmaster <webmaster@spiritweb.org> <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> ONLINE SINCE 1993. MAINTAINED IN SWITZERLAND. <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> DISTRIBUTED TO CALIFORNIA, SPAIN, ITALY, SOUTH AFRICA, <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> AUSTRALIA <20> <20>
|
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<EFBFBD> <20> <20> <20> <20> <20> <20> <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>
|