The Way of Acknowledgement of Authority
The twelve volitional virtues
The Truth of Autonomous Personality Authorship
The right of existence, the faculties of expression, and the powers of experience
The Life of Universal Association in the Progressive Ascendancy of Service
The Crcuits of the Great Adonai Source and Center of the Infinite Personas of Deity
Grow into the Kingdom of Righteousness by living the Will of the Heavenly One Creator. One sacred choice at a time. One step at a time. One holy decision at a time shall elevate all understanding meanings .. shall ennoble all character motivations .. and shall enliven all spirit-led decisions to create a new trajectory momentum leading to Order, Justice, Harmony, and Love.
Ask the Mother's Adjutant extensions to help you further develop your mind capacities and urges. This is to mature your intentions and inclinations .. to have the courage to choose moral choices and make growth-producing decisions in your life.
It is in the consideration of the technique of receiving God’s forgiveness that the attainment of the righteousness of the kingdom is revealed.
Faith is the price you pay for entrance into the family of God; but forgiveness is the act of God which accepts your faith as the price of admission.
And the reception of the forgiveness of God by a kingdom believer involves a definite and actual experience and consists in the following four steps, the kingdom steps of inner righteousness:
1. God’s forgiveness is made actually available and is personally experienced by man just in so far as he forgives his fellows.
2. Man will not truly forgive his fellows unless he loves them as himself.
3. To thus love your neighbor as yourself is the highest ethics.
4. Moral conduct, true righteousness, becomes, then, the natural result of such love.
Faith unites moral insight with conscientious discriminations of values, and the pre-existent evolutionary sense of duty completes the ancestry of true religion. The experience of religion eventually results in the certain consciousness of God and in the undoubted assurance of the survival of the believing personality.
Thus it may be seen that religious longings and spiritual urges are not of such a nature as would merely lead men to want to believe in God, but rather are they of such nature and power that men are profoundly impressed with the conviction that they ought to believe in God.
The sense of evolutionary duty and the obligations consequent upon the illumination of revelation make such a profound impression upon man’s moral nature that he finally reaches that position of mind and that attitude of soul where he concludes that he has no right not to believe in God.
The higher and superphilosophic wisdom of such enlightened and disciplined individuals ultimately instructs them that to doubt God or distrust his goodness would be to prove untrue to the realest and deepest thing within the human mind and soul—the divine Adjuster.
Religion lives and prospers, then, not by sight and feeling, but rather by faith and insight. It consists not in the discovery of new facts or in the finding of a unique experience, but rather in the discovery of new and spiritual meanings in facts already well known to mankind.
The highest religious experience is not dependent on prior acts of belief, tradition, and authority; neither is religion the offspring of sublime feelings and purely mystical emotions. It is, rather, a profoundly deep and actual experience of spiritual communion with the spirit influences resident within the human mind, and as far as such an experience is definable in terms of psychology, it is simply the experience of experiencing the reality of believing in God as the reality of such a purely personal experience.
Though the Spirit of Truth is poured out upon all flesh, this spirit of the Son is almost wholly limited in function and power by man’s personal reception of that which constitutes the sum and substance of the mission of the bestowal Son.
The Holy Spirit is partly independent of human attitude and partially conditioned by the decisions and co-operation of the will of man.
Nevertheless, the ministry of the Holy Spirit becomes increasingly effective in the sanctification and spiritualization of the inner life of those mortals who the more fully obey the divine leadings.
By the old way you seek to suppress, obey, and conform to the rules of living; by the new way you are first transformed by the Spirit of Truth and thereby strengthened in your inner soul by the constant spiritual renewing of your mind, and so are you endowed with the power of the certain and joyous performance of the gracious, acceptable, and perfect will of God.
Forget not—it is your personal faith in the exceedingly great and precious promises of God that ensures your becoming partakers of the divine nature.
Thus by your faith and the spirit’s transformation, you become in reality the temples of God, and his spirit actually dwells within you. If, then, the spirit dwells within you, you are no longer bondslaves of the flesh but free and liberated sons of the spirit. The new law of the spirit endows you with the liberty of self-mastery in place of the old law of the fear of self-bondage and the slavery of self-denial.
Awaken to the possibilities afforded to you for growth and actualization with the sure guidance of the Spirit of Truth. Having started out on the way of life everlasting, having accepted the assignment and received your orders to advance, do not fear the dangers of human forgetfulness and mortal inconstancy, do not be troubled with doubts of failure or by perplexing confusion, do not falter and question your status and standing, for in every dark hour, at every crossroad in the forward struggle, the Spirit of Truth will always speak, saying, ‘This is the way.
The Master distinctly taught a new concept of the double nature of the kingdom in that he portrayed the following two phases:
First. The kingdom of God in this world, the supreme desire to do the will of God, the unselfish love of man which yields the good fruits of improved ethical and moral conduct.
Second. The kingdom of God in heaven, the goal of mortal believers, the estate wherein the love for God is perfected, and wherein the will of God is done more divinely.”
Jesus Michael taught that, by faith, the believer enters the kingdom In the various discourses he taught that two things are essential to faith-entrance into the kingdom:
1. To come as a little child, to receive the bestowal of sonship as a gift; to submit to the doing of the Father’s will without questioning and in the full confidence and genuine trustfulness of the Father’s wisdom; to come into the kingdom free from prejudice and preconception; to be open-minded and teachable like an unspoiled child.
2. The thirst for righteousness, a change of mind, the acquirement of the motive to be like God and to find God.
Jesus Michael never gave a precise definition of the kingdom. At one time in the first century, he would discourse on one phase of the kingdom, and at another time he would discuss a different aspect of the brotherhood of God’s reign in the hearts of men. In the course of this Sabbath afternoon’s sermon Jesus noted no less than five phases, or epochs, of the kingdom, and they were:
1. The personal and inward experience of the spiritual life of the fellowship of the individual believer with God the Father.
2. The enlarging brotherhood of gospel believers, the social aspects of the enhanced morals and quickened ethics resulting from the reign of God’s spirit in the hearts of individual believers.
3. The supermortal brotherhood of invisible spiritual beings which prevails on earth and in heaven, the superhuman kingdom of God.
4. The prospect of the more perfect fulfillment of the will of God, the advance toward the dawn of a new social order in connection with improved spiritual living—the next age of man.
5. The kingdom in its fullness, the future spiritual age of light and life on earth.
Wherefore must we always examine the Master’s teaching to ascertain which of these five phases he may have reference to when he makes use of the term kingdom of heaven. By this process of gradually changing man’s will and thus affecting human decisions, Michael and his associates are likewise gradually but certainly changing the entire course of human evolution, social and otherwise.
170:4.8 (1863.6) The Master on this occasion placed emphasis on the following five points as representing the cardinal features of the gospel of the kingdom:
1. The pre-eminence of the individual.
2. The will as the determining factor in man’s experience.
3. Spiritual fellowship with God the Father.
4. The supreme satisfactions of the loving service of man.
5. The transcendency of the spiritual over the material in human personality.
Michael Of Nebadon
The Urantia Papers
