494 lines
30 KiB
Plaintext
494 lines
30 KiB
Plaintext
Urantia Book Paper 90 Shamanism--medicine Men And Priests
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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 90 Shamanism--medicine Men And Priests
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Introduction
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THE evolution of religious observances progressed from placation, avoidance,
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exorcism, coercion, conciliation, and propitiation to sacrifice, atonement, and
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redemption. The technique of religious ritual passed from the forms of the
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primitive cult through fetishes to magic and miracles; and as ritual became
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more complex in response to man's increasingly complex concept of the
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supermaterial realms, it was inevitably dominated by medicine men, shamans, and
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priests.
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In the advancing concepts of primitive man the spirit world was eventually
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regarded as being unresponsive to the ordinary mortal. Only the exceptional
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among humans could catch the ear of the gods; only the extraordinary man or
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woman would be heard by the spirits. Religion thus enters upon a new phase, a
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stage wherein it gradually becomes secondhanded; always does a medicine man, a
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shaman, or a priest intervene between the religionist and the object of
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worship. And today most Urantia systems of organized religious belief are
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passing through this level of evolutionary development.
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Evolutionary religion is born of a simple and all-powerful fear, the fear which
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surges through the human mind when confronted with the unknown, the
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inexplicable, and the incomprehensible. Religion eventually achieves the
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profoundly simple realization of an all-powerful love, the love which sweeps
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irresistibly through the human soul when awakened to the conception of the
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limitless affection of the Universal Father for the sons of the universe. But
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in between the beginning and the consummation of religious evolution, there
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intervene the long ages of the shamans, who presume to stand between man and
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God as intermediaries, interpreters, and intercessors.
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1. THE FIRST SHAMANS--THE MEDICINE MEN
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The shaman was the ranking medicine man, the ceremonial fetishman, and the
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focus personality for all the practices of evolutionary religion. In many
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groups the shaman outranked the war chief, marking the beginning of the church
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domination of the state. The shaman sometimes functioned as a priest and even
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as a priest-king. Some of the later tribes had both the earlier shaman-medicine
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men (seers) and the later appearing shaman-priests. And in many cases the
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office of shaman became hereditary.
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Since in olden times anything abnormal was ascribed to spirit possession, any
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striking mental or physical abnormality constituted qualification for being a
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medicine man. Many of these men were epileptic, many of the women hysteric, and
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these two types accounted for a good deal of ancient inspiration as well as
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spirit and devil possession. Quite a few of these earliest of priests were of a
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class which has since been denominated paranoiac.
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top of page - 987
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While they may have practiced deception in minor matters, the great majority of
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the shamans believed in the fact of their spirit possession. Women who were
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able to throw themselves into a trance or a cataleptic fit became powerful
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shamanesses; later, such women became prophets and spirit mediums. Their
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cataleptic trances usually involved alleged communications with the ghosts of
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the dead. Many female shamans were also professional dancers.
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But not all shamans were self-deceived; many were shrewd and able tricksters.
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As the profession developed, a novice was required to serve an apprenticeship
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of ten years of hardship and self-denial to qualify as a medicine man. The
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shamans developed a professional mode of dress and affected a mysterious
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conduct. They frequently employed drugs to induce certain physical states which
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would impress and mystify the tribesmen. Sleight-of-hand feats were regarded as
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supernatural by the common folk, and ventriloquism was first used by shrewd
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priests. Many of the olden shamans unwittingly stumbled onto hypnotism; others
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induced autohypnosis by prolonged staring at their navels.
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While many resorted to these tricks and deceptions, their reputation as a
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class, after all, stood on apparent achievement. When a shaman failed in his
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undertakings, if he could not advance a plausible alibi, he was either demoted
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or killed. Thus the honest shamans early perished; only the shrewd actors
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survived.
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It was shamanism that took the exclusive direction of tribal affairs out of the
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hands of the old and the strong and lodged it in the hands of the shrewd, the
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clever, and the farsighted.
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2. SHAMANISTIC PRACTICES
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Spirit conjuring was a very precise and highly complicated procedure,
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comparable to present-day church rituals conducted in an ancient tongue. The
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human race very early sought for superhuman help, for revelation; and men
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believed that the shaman actually received such revelations. While the shamans
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utilized the great power of suggestion in their work, it was almost invariably
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negative suggestion; only in very recent times has the technique of positive
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suggestion been employed. In the early development of their profession the
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shamans began to specialize in such vocations as rain making, disease healing,
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and crime detecting. To heal diseases was not, however, the chief function of a
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shamanic medicine man; it was, rather, to know and to control the hazards of
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living.
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Ancient black art, both religious and secular, was called white art when
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practiced by either priests, seers, shamans, or medicine men. The practitioners
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of the black art were called sorcerers, magicians, wizards, witches,
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enchanters, necromancers, conjurers, and soothsayers. As time passed, all such
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purported contact with the supernatural was classified either as witchcraft or
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shamancraft.
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Witchcraft embraced the magic performed by earlier, irregular, and unrecognized
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spirits; shamancraft had to do with miracles performed by regular spirits and
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recognized gods of the tribe. In later times the witch became associated with
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the devil, and thus was the stage set for the many comparatively recent
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exhibitions of religious intolerance. Witchcraft was a religion with many
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primitive tribes.
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The shamans were great believers in the mission of chance as revelatory of the
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will of the spirits; they frequently cast lots to arrive at decisions. Modern
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survivals of this proclivity for casting lots are illustrated, not only in the
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many
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games of chance, but also in the well-known "counting-out" rhymes. Once, the
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person counted out must die; now, he is only it in some childish game. That
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which was serious business to primitive man has survived as a diversion of the
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modern child.
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The medicine men put great trust in signs and omens, such as, "When you hear
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the sound of a rustling in the tops of the mulberry trees, then shall you
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bestir yourself." Very early in the history of the race the shamans turned
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their attention to the stars. Primitive astrology was a world-wide belief and
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practice; dream interpreting also became widespread. All this was soon followed
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by the appearance of those temperamental shamanesses who professed to be able
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to communicate with the spirits of the dead.
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Though of ancient origin, the rain makers, or weather shamans, have persisted
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right on down through the ages. A severe drought meant death to the early
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agriculturists; weather control was the object of much ancient magic. Civilized
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man still makes the weather the common topic of conversation. The olden peoples
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all believed in the power of the shaman as a rain maker, but it was customary
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to kill him when he failed, unless he could offer a plausible excuse to account
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for the failure.
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Again and again did the Caesars banish the astrologers, but they invariably
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returned because of the popular belief in their powers. They could not be
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driven out, and even in the sixteenth century after Christ the directors of
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Occidental church and state were the patrons of astrology. Thousands of
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supposedly intelligent people still believe that one may be born under the
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domination of a lucky or an unlucky star; that the juxtaposition of the
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heavenly bodies determines the outcome of various terrestrial adventures.
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Fortunetellers are still patronized by the credulous.
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The Greeks believed in the efficacy of oracular advice, the Chinese used magic
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as protection against demons, shamanism flourished in India, and it still
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openly persists in central Asia. It is an only recently abandoned practice
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throughout much of the world.
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Ever and anon, true prophets and teachers arose to denounce and expose
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shamanism. Even the vanishing red man had such a prophet within the past
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hundred years, the Shawnee Tenskwatawa, who predicted the eclipse of the sun in
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1808 and denounced the vices of the white man. Many true teachers have appeared
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among the various tribes and races all through the long ages of evolutionary
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history. And they will ever continue to appear to challenge the shamans or
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priests of any age who oppose general education and attempt to thwart
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scientific progress.
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In many ways and by devious methods the olden shamans established their
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reputations as voices of God and custodians of providence. They sprinkled the
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newborn with water and conferred names upon them; they circumcised the males.
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They presided over all burial ceremonies and made due announcement of the safe
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arrival of the dead in spiritland.
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The shamanic priests and medicine men often became very wealthy through the
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accretion of their various fees which were ostensibly offerings to the spirits.
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Not infrequently a shaman would accumulate practically all the material wealth
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of his tribe. Upon the death of a wealthy man it was customary to divide his
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property equally with the shaman and some public enterprise or charity. This
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practice still obtains in some parts of Tibet, where one half the male
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population belongs to this class of nonproducers.
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top of page - 989
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The shamans dressed well and usually had a number of wives; they were the
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original aristocracy, being exempt from all tribal restrictions. They were very
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often of low-grade mind and morals. They suppressed their rivals by
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denominating them witches or sorcerers and very frequently rose to such
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positions of influence and power that they were able to dominate the chiefs or
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kings.
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Primitive man regarded the shaman as a necessary evil; he feared him but did
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not love him. Early man respected knowledge; he honored and rewarded wisdom.
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The shaman was mostly fraud, but the veneration for shamanism well illustrates
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the premium put upon wisdom in the evolution of the race.
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3. THE SHAMANIC THEORY OF DISEASE AND DEATH
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Since ancient man regarded himself and his material environment as being
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directly responsive to the whims of the ghosts and the fancies of the spirits,
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it is not strange that his religion should have been so exclusively concerned
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with material affairs. Modern man attacks his material problems directly; he
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recognizes that matter is responsive to the intelligent manipulation of mind.
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Primitive man likewise desired to modify and even to control the life and
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energies of the physical domains; and since his limited comprehension of the
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cosmos led him to the belief that ghosts, spirits, and gods were personally and
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immediately concerned with the detailed control of life and matter, he
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logically directed his efforts to winning the favor and support of these
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superhuman agencies.
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Viewed in this light, much of the inexplicable and irrational in the ancient
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cults is understandable. The ceremonies of the cult were primitive man's
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attempt to control the material world in which he found himself. And many of
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his efforts were directed to the end of prolonging life and insuring health.
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Since all diseases and death itself were originally regarded as spirit
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phenomena, it was inevitable that the shamans, while functioning as medicine
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men and priests, should also have labored as doctors and surgeons.
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The primitive mind may be handicapped by lack of facts, but it is for all that
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logical. When thoughtful men observe disease and death, they set about to
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determine the causes of these visitations, and in accordance with their
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understanding, the shamans and the scientists have propounded the following
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theories of affliction:
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1. Ghosts--direct spirit influences. The earliest hypothesis advanced in
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explanation of disease and death was that spirits caused disease by enticing
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the soul out of the body; if it failed to return, death ensued. The ancients so
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feared the malevolent action of disease-producing ghosts that ailing
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individuals would often be deserted without even food or water. Regardless of
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the erroneous basis for these beliefs, they did effectively isolate afflicted
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individuals and prevent the spread of contagious disease.
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2. Violence--obvious causes. The causes for some accidents and deaths were so
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easy to identify that they were early removed from the category of ghost
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action. Fatalities and wounds attendant upon war, animal combat, and other
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readily identifiable agencies were considered as natural occurrences. But it
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was long believed that the spirits were still responsible for delayed healing
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or for the infection of wounds of even "natural" causation. If no observable
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natural agent could be discovered, the spirit ghosts were still held
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responsible for disease and death.
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top of page - 990
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Today, in Africa and elsewhere may be found primitive peoples who kill someone
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every time a nonviolent death occurs. Their medicine men indicate the guilty
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parties. If a mother dies in childbirth, the child is immediately strangled--a
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life for a life.
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3. Magic--the influence of enemies. Much sickness was thought to be caused by
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bewitchment, the action of the evil eye and the magic pointing bow. At one time
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it was really dangerous to point a finger at anyone; it is still regarded as
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ill-mannered to point. In cases of obscure disease and death the ancients would
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hold a formal inquest, dissect the body, and settle upon some finding as the
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cause of death; otherwise the death would be laid to witchcraft, thus
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necessitating the execution of the witch responsible therefor. These ancient
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coroner's inquests saved many a supposed witch's life. Among some it was
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believed that a tribesman could die as a result of his own witchcraft, in which
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event no one was accused.
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4. Sin--punishment for taboo violation. In comparatively recent times it has
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been believed that sickness is a punishment for sin, personal or racial. Among
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peoples traversing this level of evolution the prevailing theory is that one
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cannot be afflicted unless one has violated a taboo. To regard sickness and
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suffering as "arrows of the Almighty within them" is typical of such beliefs.
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The Chinese and Mesopotamians long regarded disease as the result of the action
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of evil demons, although the Chaldeans also looked upon the stars as the cause
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of suffering. This theory of disease as a consequence of divine wrath is still
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prevalent among many reputedly civilized groups of Urantians.
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5. Natural causation. Mankind has been very slow to learn the material secrets
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of the interrelationship of cause and effect in the physical domains of energy,
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matter, and life. The ancient Greeks, having preserved the traditions of
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Adamson's teachings, were among the first to recognize that all disease is the
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result of natural causes. Slowly and certainly the unfolding of a scientific
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era is destroying man's age-old theories of sickness and death. Fever was one
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of the first human ailments to be removed from the category of supernatural
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disorders, and progressively the era of science has broken the fetters of
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ignorance which so long imprisoned the human mind. An understanding of old age
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and contagion is gradually obliterating man's fear of ghosts, spirits, and gods
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as the personal perpetrators of human misery and mortal suffering.
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Evolution unerringly achieves its end: It imbues man with that superstitious
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fear of the unknown and dread of the unseen which is the scaffolding for the
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God concept. And having witnessed the birth of an advanced comprehension of
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Deity, through the co-ordinate action of revelation, this same technique of
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evolution then unerringly sets in motion those forces of thought which will
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inexorably obliterate the scaffolding, which has served its purpose.
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4. MEDICINE UNDER THE SHAMANS
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The entire life of ancient men was prophylactic; their religion was in no small
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measure a technique for disease prevention. And regardless of the error in
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their theories, they were wholehearted in putting them into effect; they had
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top of page - 991
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unbounded faith in their methods of treatment, and that, in itself, is a
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powerful remedy.
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The faith required to get well under the foolish ministrations of one of these
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ancient shamans was, after all, not materially different from that which is
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required to experience healing at the hands of some of his later-day successors
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who engage in the nonscientific treatment of disease.
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The more primitive tribes greatly feared the sick, and for long ages they were
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carefully avoided, shamefully neglected. It was a great advance in
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humanitarianism when the evolution of shamancraft produced priests and medicine
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men who consented to treat disease. Then it became customary for the entire
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clan to crowd into the sickroom to assist the shaman in howling the disease
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ghosts away. It was not uncommon for a woman to be the diagnosing shaman, while
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a man would administer treatment. The usual method of diagnosing disease was to
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examine the entrails of an animal.
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Disease was treated by chanting, howling, laying on of hands, breathing on the
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patient, and many other techniques. In later times the resort to temple sleep,
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during which healing supposedly took place, became widespread. The medicine men
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eventually essayed actual surgery in connection with temple slumber; among the
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first operations was that of trephining the skull to allow a headache spirit to
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escape. The shamans learned to treat fractures and dislocations, to open boils
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and abscesses; the shamanesses became adept at midwifery.
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It was a common method of treatment to rub something magical on an infected or
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blemished spot on the body, throw the charm away, and supposedly experience a
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cure. If anyone should chance to pick up the discarded charm, it was believed
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he would immediately acquire the infection or blemish. It was a long time
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before herbs and other real medicines were introduced. Massage was developed in
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connection with incantation, rubbing the spirit out of the body, and was
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preceded by efforts to rub medicine in, even as moderns attempt to rub
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liniments in. Cupping and sucking the affected parts, together with
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bloodletting, were thought to be of value in getting rid of a disease-producing
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spirit.
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Since water was a potent fetish, it was utilized in the treatment of many
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ailments. For long it was believed that the spirit causing the sickness could
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be eliminated by sweating. Vapor baths were highly regarded; natural hot
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springs soon blossomed as primitive health resorts. Early man discovered that
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heat would relieve pain; he used sunlight, fresh animal organs, hot clay, and
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hot stones, and many of these methods are still employed. Rhythm was practiced
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in an effort to influence the spirits; the tom-toms were universal.
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Among some people disease was thought to be caused by a wicked conspiracy
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between spirits and animals. This gave rise to the belief that there existed a
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beneficent plant remedy for every animal-caused disease. The red men were
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especially devoted to the plant theory of universal remedies; they always put a
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drop of blood in the root hole left when the plant was pulled up.
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Fasting, dieting, and counterirritants were often used as remedial measures.
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Human secretions, being definitely magical, were highly regarded; blood and
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urine were thus among the earliest medicines and were soon augmented by roots
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and various salts. The shamans believed that disease spirits could be driven
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out of the body by foul-smelling and bad-tasting medicines. Purging very early
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became a routine treatment, and the values of raw cocoa and quinine were among
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the earliest pharmaceutical discoveries.
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top of page - 992
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The Greeks were the first to evolve truly rational methods of treating the
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sick. Both the Greeks and the Egyptians received their medical knowledge from
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the Euphrates valley. Oil and wine was a very early medicine for treating
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wounds; castor oil and opium were used by the Sumerians. Many of these ancient
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and effective secret remedies lost their power when they became known; secrecy
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has always been essential to the successful practice of fraud and superstition.
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Only facts and truth court the full light of comprehension and rejoice in the
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illumination and enlightenment of scientific research.
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5. PRIESTS AND RITUALS
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The essence of the ritual is the perfection of its performance; among savages
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it must be practiced with exact precision. It is only when the ritual has been
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correctly carried out that the ceremony possesses compelling power over the
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spirits. If the ritual is faulty, it only arouses the anger and resentment of
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the gods. Therefore, since man's slowly evolving mind conceived that the
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technique of ritual was the decisive factor in its efficacy, it was inevitable
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that the early shamans should sooner or later evolve into a priesthood trained
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to direct the meticulous practice of the ritual. And so for tens of thousands
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of years endless rituals have hampered society and cursed civilization, have
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been an intolerable burden to every act of life, every racial undertaking.
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Ritual is the technique of sanctifying custom; ritual creates and perpetuates
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myths as well as contributing to the preservation of social and religious
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customs. Again, ritual itself has been fathered by myths. Rituals are often at
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first social, later becoming economic and finally acquiring the sanctity and
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dignity of religious ceremonial. Ritual may be personal or group in
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practice--or both--as illustrated by prayer, dancing, and drama.
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Words become a part of ritual, such as the use of terms like amen and selah.
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The habit of swearing, profanity, represents a prostitution of former
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ritualistic repetition of holy names. The making of pilgrimages to sacred
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shrines is a very ancient ritual. The ritual next grew into elaborate
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ceremonies of purification, cleansing, and sanctification. The initiation
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||
ceremonies of the primitive tribal secret societies were in reality a crude
|
||
religious rite. The worship technique of the olden mystery cults was just one
|
||
long performance of accumulated religious ritual. Ritual finally developed into
|
||
the modern types of social ceremonials and religious worship, services
|
||
embracing prayer, song, responsive reading, and other individual and group
|
||
spiritual devotions.
|
||
|
||
The priests evolved from shamans up through oracles, diviners, singers,
|
||
dancers, weathermakers, guardians of religious relics, temple custodians, and
|
||
foretellers of events, to the status of actual directors of religious worship.
|
||
Eventually the office became hereditary; a continuous priestly caste arose.
|
||
|
||
As religion evolved, priests began to specialize according to their innate
|
||
talents or special predilections. Some became singers, others prayers, and
|
||
still others sacrificers; later came the orators--preachers. And when religion
|
||
became institutionalized, these priests claimed to "hold the keys of heaven."
|
||
|
||
The priests have always sought to impress and awe the common people by
|
||
conducting the religious ritual in an ancient tongue and by sundry magical
|
||
passes so to mystify the worshipers as to enhance their own piety and
|
||
authority. The great danger in all this is that the ritual tends to become a
|
||
substitute for religion.
|
||
|
||
top of page - 993
|
||
|
||
The priesthoods have done much to delay scientific development and to hinder
|
||
spiritual progress, but they have contributed to the stabilization of
|
||
civilization and to the enhancement of certain kinds of culture. But many
|
||
modern priests have ceased to function as directors of the ritual of the
|
||
worship of God, having turned their attention to theology--the attempt to
|
||
define God.
|
||
|
||
It is not denied that the priests have been a millstone about the neck of the
|
||
races, but the true religious leaders have been invaluable in pointing the way
|
||
to higher and better realities.
|
||
|
||
[Presented by a Melchizedek of Nebadon.]
|
||
|
||
top of page - 994
|
||
|
||
--------------------------------------------------------------------------------
|
||
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> Sin, <20> The Evolution <20> Urantia Book <20> Search <20> SiteMap! <20>
|
||
<EFBFBD> Sacrifice,... <20> O... <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>
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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>
|
||
<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> <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>
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