Revised, 2009
"What is human experience? It is simply any interplay between an active and questioning self and any other active and external reality" (1123.3). To experience The Urantia Papers in a vital way, we approach as active and questioning selves. The activity of the papers is a function of the communicative intentions of the authors combined with the “conspiracy” of the indwelling spirit of the Father and the Spirit of Truth of the Son to help us gain the essentials from our study.
As an alert and active reader, you will formulate your own questions—and gather questions from a variety of sources--to assist in your study of the papers. It is clear that there can be no definitive set of questions, ideally suited to each reader’s situation.
I have a double purpose in presenting these questions.
Obviously, any reader or study group may use them.
But they also have a more specific aim: one reason The Urantia Book was
given well before the time of its intended splash upon the planetary mind was to
prepare teachers and leaders. If
you are interested in using this site to develop such potentials, then please
think of preparing for activities such as the following:
Do not let the questions or the added references in the questions become a burden. The references sometimes offer answers to the questions, but other passages may greatly augment such answers. Some questions have definite answers; others do not.
Should you read the questions before studying the paper? Perhaps not. Although you may find that the questions helpfully direct your attention as you read, and some questions may require considerable re-reading to answer, reading with the questions in mind may distract you from other points that your Thought Adjuster and the Spirit of Truth are trying to get through to you.
In the references, I number the paragraphs beginning with
0 if there is a partial paragraph at the top of a page.
However, there is some inconsistency in this regard, since these
questions are being updated from a set done in the mid 1980s; then I counted
incomplete paragraphs at the top of the page as paragraph 1.
I use "L" for the last paragraph, and sometimes find it easier
to refer to a portion of the page, dividing a page into four quarters--a, b, c,
and d. The pound sign--#--indicates a section number.
Let’s get started.
1.
What are the revelators' purposes
in the Fifth Epochal Revelation as presented here (1.2; 16.7; 17.2)? In
what sense does this revelation involve cosmic teamwork?
2.
What should be our attitude and
response to the fact that much of the Foreword is difficult to comprehend?
Are we expected to comprehend everything?
What is the value of reading material that is somewhat over our heads?
3.
Note the "definitions" of
Deity (2.2) and divinity (3.3-4) and the challenge of symbolizing our concepts
of God (3.14).
4. Construct a diagram of the seven absolutes of infinity, indicating the differentiation of actuals from potentials and the harmonization of the tension between deified and undeified (6-7; 13-14).
5.
How does the concept of the human
being given on pp. 8-9 differ from alternative concepts available in our
culture?
6.
Who is the pattern personality for
every personality in the superuniverse? 7.
Note the concluding paragraphs on page 17. How can we read so as to facilitate the ministry of the
Thought Adjuster and the Spirit of Truth as they help us grasp the essentials?
1.
How do sentence one, paragraph one,
the introductory paragraphs, and Paper One as a whole function as introductions
(cf. 1593.0)?
2.
It is possible to read The
Urantia Book as a school of thinking, feeling, and doing (551.1).
A major lesson on thinking appears in the second sentence of the paper.
What do you discover as you ponder the sequence given here?
3.
A major lesson on feeling appears
at the beginning of the second paragraph of the paper.
What difference does this love make in our life of feeling?
4.
What lessons on doing do you find
in the last four paragraphs of the introduction?
5.
How does Section 1, The Father's
Name, help us avoid dogmatism? What
is the recommended way to find one's own name for God? Why is it important to emphasize freedom in choosing a name
for God despite the fact that the Father concept is stated to be the highest
human concept of God (1260.3; 2097.3)? Why
is our name for God "of little importance" (23.3)?
6.
What are the meanings of the Father
concept of God? (cf. 44.3; 59.1-2;
908.5; 587.4-11; 640.3-4; 1467.1; 1855#4).
7.
What relations between God and
creation are revealed in Section 2?
8.
What lesson about the way the
authors use language to awaken our mind is implied in Section 3 when the author
refers to a seer as saying "He passes by and I see him not"?
9.
What makes God mysterious?
10. What are the practical implications of the teaching that "the physical bodies of mortals are 'the temples of God'" (26.4)?
11.
Does religious experience prove that God is a personality?
If not, then what are the implications of that fact?
12.
How does the definition of personality given on 29.3 compare with
alternative definitions available in the culture?
What conception of human personality do you come up with when you take
time to consider human personality as "the time-space image shadow" of
the Creator personality (29.7)?
13.
What are the implications for the way we study in the remark that
"even to approach the knowing of a divine personality, all of man's
personality endowments must be wholly consecrated to the effort; half-hearted,
partial devotion will be unavailing" (30.4)?
14.
How does man attain divine union?
1.
Why are we personally introduced to the Father before being given a
lesson on the nature of God?
2.
Why does the author express hesitation about presenting this paper (33.1)? What guidelines does the author give for our study?
The master assignment on this paper is to correlate the the teachings on
the qualities of the nature of God, one by one, section by section, with stories
or observations that illustrate those qualities in the life of Jesus.
Please note that the Divine Counselors "are the counsel of God"
(216.last).
3.
Note the pattern of introducing characteristics of the divine nature with
a series of quotations, a mini-topical study, drawing on world religious
teachings. Note that Jesus
sometimes did the same (1662.2; 1673.2; 1674.4).
What are the advantages of such an approach?
4. Do you find any rationale for the sequence of sections in this Paper?
5.
In what sense is truth relative (42.2-4)?
How does this conception of the relativity of truth differ from the
modern doctrine of relativism that denies any divine standard of truth?
6.
What is the greatest philosophic blunder (42.6)?
7.
What ways of discerning truth are mentioned here (42.7)?
8.
What is the one-sidedness of modern religion, and what will it take to
rehabilitate it (43.2)?
9.
What suggestions for developing a philosophy of living do you derive from
43.3-5? Why is it important to have a philosophy of living (1467.1)?
1.
Why does it make sense to learn of the wonderful nature of God before
receiving a lesson on the awesome attributes of God?
2.
Philosophers and theologians discuss whether it is really possible, given the
extent of creature suffering, to affirm that God is all‑knowing,
all‑powerful, and totally benevolent. How does this paper contribute
to that discussion?
3.
Study section 1 to discover actual and potential aspects of dimensions of
actuality and potentiality of God’s everywhereness on physical, mindal, and
spiritual levels.
4.
How do we determine the degree and limitations of the Father's influence
in us (46.4)? How does the teaching
on this point help us understand when someone denies having any experiential
contact with God?
5.
How does the Divine Counselor present the concept of God in such a way as to
avoid pantheism while including such statements as "It is literally true
that God is all and in all" (44.5; 47.2)?
6.
To what extent can we satisfy the quest for a friend with the Thought Adjuster
(45.3)?
7.
What barriers hinder our experience of God's love (50.5‑6)?
8.
What challenges of life call for the development of what virtues (51)?
9.
I once attended a study group that concluded their meetings by standing
and reciting the last paragraph of this paper as a benediction.
Are there gems that would bless you if you learned them by heart (1362.3;
1769.3-8)?
1.
What does "providence" mean in the popular religious notion
that the author has in mind? (54.4) (Cf.
"The Father as a person may at any time interpose a fatherly hand in the
stream of cosmic events" [1305.1].) How is that popular notion modified by emphasizing evolution?
What feelings or attitudes are appropriate responses to the teachings
given in section 1?
2.
Consider the teaching on "accidents," 56.1-4 (cf. 556#7; 637.2;
1232.2; b, 1304#10; 1388.2; 1649.3; 1661.5; 1830#4. How does the book
avoid pantheism (1299#6)?
3.
Give an example of an experience in which you have glimpsed the thread of
perfection in nature (56.7).
4.
In the light of section 2, what could you say in dialogue with
contemporary "neo-pagans" who direct worship to the earth and to
nature spirits? What ideas might
you use in search of common ground? What
positive message can you offer to present an alternative to polytheistic nature
worship?
5.
Explain the teachings on the apparent defects of nature at 57.5 (cf.
1268.1‑2; 1222.2).
6.
How is the fatherhood of God clarified in 59.1-2?
7.
Explain the teaching on worship at 59.4 (cf. 1153.3). What is a concept
(1297.4; examples are given on 1859.11 [section 2, paragraph 1] and 2059.4.),
and what might it take to form a concept (1372.6)?
8.
What is the point of speaking about "each recurring episode of human existence" (59.5)?
9.
In what circumstances is it appropriate to speak up about erroneous ideas
of God (section 5), especially about the atonement doctrine? Consider that Jesus was positive and tactful and also that he
early challenged some popular ideas of
his followers (1535#8) and--in the circumstances surrounding the epochal
sermon--took the offensive on a broader range of issues (1708.1; 1709#2).
Create a positive teaching about the meaning of Jesus' death on the
cross.
10.
What's your favorite quotation from this paper that the previous
questions overlooked (smile)?
The complex beauty of this paper (as with each paper) awaits
discovery by the student who will engage in structural analysis, seeking the
creative design behind the phenomenon (42.6).
1.
How do the teachings on spiritual experience bridge the
"contradiction" in #1 (Section One) between the early remark about
"the inability of the finite creature to approach the infinite Father"
and the later affirmation that "God is approachable"?
2.
What teachings in #1 help explain poor moral conduct (cf. 68.4) and lack
of success in experiencing communion with God?
3.
When you are reading along and come to a remark like "you should
rejoice" (63.1) what should you do?
4.
How can a person who knows about the importance of worship transcend
self-interest in worship (65.5)?
5.
How does working out the details of your practical life with the agencies
of the Infinite Spirit differ from prayer to and communion with the Son (66.1)?
6.
The soul "craves and initiates worship" (66.4).
How can we facilitate that process if it is the soul that "feels
values" (1219.5), and if we are to "engage in worship as a natural and
spontaneous reaction to the recognition of the Father's matchless personality
and because of his lovable nature and adorable attributes" (65.5; cf.
papers 1-3)?
7.
What does it mean to conceive God as "the reality of values, the
substance of meanings, and the life of truth" (67.0)?
8.
How can religions of morals, metaphysics, and ethics each lead to a
religion of service (67.5)?
9.
What changes in the God concept have occurred between the early 20th
century and the present day (69.7; cf. 72.1)?
If we relate to God as our Father and refer to him as "our
Father" are we basing ourselves on a philosophic concept or theologic
definition or neither? What are the
current philosophic concepts and theologic definitions of God? Does the language of The Urantia Book need to
change? (cf. 908.5; 1040.5; 1091.6;
1096.7).
10. What it like to live as a member of the universal family?
1.
What are the differences between the Universal Father and the Eternal Son?
2.
What is mercy (75L)?
3.
What does it mean that the Eternal Son is called our mother (76.0)?
Compare 75.last with 79.4; 92.3. What
does it imply for the comprehension of human partnerships if men are Father-like
and women Son-like (711.3) (even though the pattern for pair marriage is the
relation between the Creator Son and the Mother Spirit--369.1; cf. 1471.1)?
4.
Explain the definition of mind as "the ability to know and be
known." (78.5)
5.
Who is the pattern of mortal personality attainment (80.2)?
1.
What are the implications of the verb to bestow? (81.2; 85.6; 86#5)
2.
How clearly do you believe you recognize spiritual cohesiveness (82.5)?
Discuss.
3.
In what way can harmonious balance on Havona serve as a model for us? (83.6)
4.
Explain the teachings in 84#3 on praying "in the spirit."
5.
Explain the three divine perfection plans (85#4).
How do they complement each other? What
projects do they encompass that we can participate in?
6.
Compare the bestowals of the Eternal Son with those of the Creator Sons.
7.
What comes to mind as you do the meditation proposed on 89.5?
1.
What steps are suggested for us to comprehend the ministry of the Infinite
Spirit? (92.5; 95.2-3) With what aspects of the Infinite Spirit can finite
morals identify?
2.
Is it plausible to find in the first action of the Infinite Spirit (90.6) the
pattern for human worship?
3.
Is there a pattern for human action in the way the Infinite Spirit enacts
the combined concept of the Universal Father and the Eternal Son?
4.
Why can a child best relate himself to reality by first mastering the
relationships of the child-parent situation (92.2)?
5.
What meanings and values of the concept of ministry are discernible in
this paper?
6.
What is our part in the transformation that will result in our being
presented "blameless" before the Father?
7.
How can we begin to relate to the Infinite Spirit by responding to the
teachings in Section 6?
1.
In what ways can the Infinite Spirit be a pattern for human thinking and acting?
2.
Why would a merciful being ever bring suffering to a creature (100.2; 39.2;
48.2)?
3.
Comment on the implied definition of action at 101.5.
4.
Comment on the "definition" of spirit given at 102.5.
5.
How do mind and will function with respect to meanings and values? (102.6)
6.
How do we harm our minds (103.5)?
7.
Spirit and energy are quite divergent on the human level (104.6). What
does this fact imply for new age conceptions that seem to confuse energy and
spirit? Note, however, that there
is talk about mind and spirit energies (47.3) and that the Adjuster is pure
energy as well as pure spirit (1182.6). What
are the values and limitations of different ways of talking about these things?
8.
As you consider the list of functions of mind at 106.last, consider what the
distinctions might be between reason and judgment, creative imagination and idea
association, decision and choice.
1.
To what extent is the self-giving generosity of the First Source and Center
(108.4-5) a pattern for us?
2.
What thoughts arise for you if you contemplate the cooperation of the Son
and the Spirit (111.1) as a pattern for teamwork?
What does their cooperation suggest as a model for pair relationships?
3.
How have you observed the enhanced power of group association (113.3)?
4.
What implications for your understanding of love and law do you glean
from Section 6? There is a tendency
to regard law as an external imposition, alien to who we are, and the opposite
of love. Revelation teaches
otherwise. (Cf. "Law is life
itself and not the rules of its conduct" 555.1; the second triunity, 1148).
The First Source and Center is not only presented as the locus where law
takes origin; "he is law."
It is not hard for us to imagine Deity being the author
of legislation, but to hear that the First Source and Center is
law stretches our capacity to comprehend what kind of being God is.
Recall Jesus' refusal to administer punishment as an individual (1468#1).
Note the arrangements for the presentation of evidence.
To play at probing the Paradise Trinity, try to think how you can add
love, mercy, and ministry and get justice.
5.
What is the import of the facts that neither the Trinity nor the Supreme
Being appear to be concerned with the individual (115.4) and that, to us in the
present age, many of the acts of the Paradise Trinity will not seem considerate
of the welfare of the individual mortal (116.1)?
Do we feel a little shudder, chill, fear, or anticipation in reading
these lines? What attitude do we need to mobilize in response?
6.
What attitudes will we need, given that the Universal Absolute will always
"intrigue, mystify, baffle, and challenge" us (116.L [last
paragraph])?
1.
Get a vital sense of your Paradise destiny (127.6; 1117.4). What do you
find most attractive about Paradise in this paper?
2.
What does it mean that Paradise is not in space? (120.3‑4; 118.5;
119d; see the Foreword on pattern, p. 10)
3.
What might be the cosmic significance of the ellipse? Cf. 125.6; 1137.5;
1152.1.
1.
Explain how "only forward‑looking and progressive attitudes are
personally real" (135c).
2.
How is stability achieved? (135d; 1209c; 1217.3)
3.
How does the section on the part and the whole illuminate the tension between
the obviously loving attitude of Jesus for the individual portrayed in Part IV
and the apparently callous treatment of some human groups in some passages in
Part III?
4.
Synthesize the teachings from the passages on shadows‑‑29.7; 82.2;
140d‑141a; 498b; 1117.4; 1124.5 (57.5); 1266.5; 2021b.
5.
How can we create spirit goals? (141.3; 2094c; 1220‑21; 2087.1; 2088.4)
6.
How should the knowledge of our spirit nucleus transform our attitude to trouble
disappointment, defeat, and death? (142.1)
7.
How can we coordinate the teaching about our "real and divine self"
(139.3) with the teaching that the Adjuster is not yet ours by right of
possession but is destined to become one with us if we survive?
1.
What especially attracts you about your future experience here?
2.
The current tendency toward irresponsible communication makes it appropriate to
do an extended topical study on secrets. What
are the different reasons for secrecy? (79.1; 144.4,6; 145.1; 147.2,5;
148.5; 149.1,6; 208.3‑5; 219.3 221.2). Think about the different secrets in Jesus' life and how they
were handled: his birth was an epochal event, but premature publicity was nearly
fatal (Paper 122); he disclosed less about himself as he realized increasingly
who he was (1391.4‑5); he dissociated the phases of his earth career
(1423.5‑8); he restrained talk of the voice at his baptism (1545.4); he
forbade denunciations of Caesar or his servants and told them to stay out of
political, social, and economic tangles (1542.5; 1580‑81); he tried to
keep his healings etc. quiet; he presented his teachings in parables (1689.3;
1692.1); he restrained the revelation of what Peter discovered in his confession
(1749.4); he gave special teaching to those (e.g., Nathaniel, 1767.4) who were
ready for it; he restricted meetings for counsel and planning to tried and
tested disciples (1717.4); he recommended that our real prayers be in secret
(1640.2); we should waste no time speculating about the mysteries of his
incarnation (1317.2) and excarnation (2021.4‑9); note Jesus' selective
answering of questions in his trial (1979.3; 1982.7,9; 1983c; 1984.2; 1986.3;
1990d; 1992.5; 1996.1); and contrast legitimate secrecy with the evasion of
Peter's denial (1980#2).
What
should be our attitude and response to information that should remain secret?
To information that should have been kept secret but has been made
public? How can we direct curiosity
into positive channels? What might
be the universe advantages of learning to be responsible about secrets?
1.
What are the purposes of the central universe of Havona?
2.
List the aspects of beauty you find here.
3.
What lessons on attitude toward adventure are given in the last group of
paragraphs in 158#5? on 159.happens to our sense of time as we pass through
Havona (159.3
1.
As we pass beyond the local universe, we first receive education in physical
matters and administration, then in intellectual training, before entering the
worlds of spirit culture. Can you see a reason for this? Is there a
pattern here that is visible on lower levels? Does this explain the order
of information presented to the reader (cf. 164.3)?
2.
What do we learn about justice from the account of the superuniverse tribunals?
3.
At times the language used to describe physical phenomena suggests analogies to
personal phenomena. What do you make of this? Should we
try‑‑ideally‑‑to explore all possible analogies?
Can we truly grasp analogies between the material and supermaterial worlds?
(1135#6, esp. 1137.4; 2078.8) Note other occurences: 462.3, 1117.4;
1437.4.
4.
Our scientists say that entropy‑‑the tendency of energy organization
to degrade‑‑is a cosmic process. Orvonton is "apparently
running down." Some cosmologists, however, predict an eventual total
decay of universe organization. How can a student of The Urantia Book respond
to such a pessimistic cosmology?
1. Try to get a sense of the character of each Master Spirit as much as possible (186#3). Why would they ever have to vote (188.3)?
2. Explain the teaching on the three intuitions of cosmic mind as carefully as possible (191#6). What questions arise for you as you study this section? Why are they called intuitions? Why are they also called assumptions? How is it that these intuitions are in need of sharpening? How can they be sharpened? Why is the 192 list of three intuitions different from the 195#9 list of four universe-reality realizations? Note the comments on these functions in following sections.
2.
What are the ingredients in strong character? (192.6) Illustrate how these
ingredients might be highly developed but ununified. How can a person
enhance the unification of these ingredients? What are the ingredients of virtuous action? How can we
enhance our foresight? Our sense of proportion?
3.
Explain the author's teaching about the interrelation of
self‑consciousness and other‑consciousness (195‑96).
4.
How can you reason from the relationship with the Father to the
recognition of brotherhood (196.7)?
5.
What are the meanings and values of the sequence of worshiping God
because he is, because he is in us, and because we are in him (196.7)?
1.
How do the beings presented here seem to fit together as members in the Spirit
family?
2.
What are the analogies and disanalogies between a local universe Creative
Spirit and a human wife and mother?
3.
Take this opportunity to study the offspring of the Seven Spirits of the
Circuits, the tertiary seconaphim on pp. 313‑17.
1.
In our universe career, we are to become "administrators." What
connotations does that term have for you? What new connotations do you
derive from this paper?
2.
Consider the importance of secrets in the universe (207#1; 79.1; 84.2;
144#1; 221a; 219b; 228L; 258b; 317.1; 351.4; 410.4; 526.4; 971.4; 992.1; 1309.4;
1317.2; 1403.6; 1454.6; 1610). How
do the teachings given here challenge the modern drive to expose every secret?
When may secrets be harmful? What
are the benefits of legitimate secrecy?
3.
Let's take the opportunity of this paper to review our information about and our
attitudes toward the Ancients of Days: 11.6; 32.2; 36#3; (178.4); 180#12;
1272.5; 1326.3. We can each ask a number of questions.
What are my feelings as I read about justice and trial and judgment and
execution? Why do I have these feelings? To what extent are my
thoughts and feelings harmonious with those of the higher universe revealed in
these papers? Are they any adjustments that I can honestly make at this
time?
1.
How does 215.1-9 explain the structure of The Urantia Book?
To what extent should other teachings follow this model?
How strong an argument is implicit on p. 215 for reading the Urantia
Papers sequentially?
2.
Develop and present an example of considering a problem in terms of
origin, history, and destiny.
3.
If Divine Counselors are the counsel of Deity, how does underscore
the counsel given in the papers they indited?
3.
What do sections 2, 3, and 4 imply about the importance of synthesizing the
perspectives of different authors of the Urantia papers?
4.
If we agree that much essential spiritual knowledge must be transmitted
superconsciously and that the Thought Adjusters are involved in that process,
what follows? (cf. 1206.5‑9; 1583.1‑2; 1609.4)
1.
In what respect are these Sons equal?
2.
What are the tasks of ministers (as contrasted with administrators)? (224.3)
3.
What happens when an age is terminated? (226.1; cf. what Jesus did,
1905‑10)
4.
In what ways was Jesus' life typical of bestowal lives? (288#6)
5.
How will we interact with Trinity Teacher Sons as we ascend? (231.3)
6.
What values of the Deities are revealed by the Paradise Sons of God? (232#10)
1.
What new ideas about Jesus do you derive from this paper?
2.
What ideas about family life are presented here?
3.
Comment on the remark about the human condition, 240.3.
4.
Explain the teachings on mercy and justice at 241.2.
5.
What comment does the Perfector of Wisdom offer on Jesus as “the way”
(242L)?
1.
What opportunities does this paper reveal for mortal ascenders?
2.
What alignments of soul attitude are required to read this paper and keep up
with it, not just intellectually, but spiritually?
3.
Suppose a future Mighty Messenger, One High in Authority, and One Without Name
and Number are studying The Urantia Book. What use of the book do you imagine they would make?
4.
Who, from the annals of planetary history, most exhibits the qualities which, if
consistently developed through the ascendant career, would lead to
trinitization?
5.
What concept would you most like to participate in trinitizing?
1.
In what ways are the Solitary Messengers important to the friendliness of the
universe? (261.3, 262.2)
2.
In this paper are three passages containing implications for our attitude as
mortals on an evolutionary sphere (258.5), as personalities in Orvonton (259.3),
and as personnel of the grand universe facing the unrevealed adventures of the
outer space levels (263.3). What is required to identify with, or acquire,
those attitudes?
3.
Consider the manifold statements acknowledging how tough life is on
Urantia (100.2; 158.4; 258c; 361.1; 1621.4; 2063.1).
Why is it important to see these statements alongside idealistic
exhortations?
1.
In what passages‑‑and how‑‑does the author bring this
account to life for the reader?
2.
How is the concept of personality advanced here?
3.
What would it be like to work on Salvington next to an Associate Inspector?
4.
Try to identify with the thrill that attended Grandfanda's arrival in Havona.
1.
“In the spiritual world there is no such thing as menial work; all service is
sacred and exhilarating” (273c). Can
we taste such experience now? (1475.1; 2049.4)
2.
Show the presentation of a lesson on feeling through noting how the
author, One High in Authority, develops paragraph 4 on p. 274.
3.
List the practical lessons about justice and adjudication that you derive from
the sections on the Universal Conciliators.
Can we request a conciliating commission?
4.
What are the implications for action‑‑and for
teaching‑‑of 280.6‑‑that there is a best and right way,
etc.
5.
List what you learn of companionship from the closing sections in this paper.
6.
Give examples of physical, mindal, and spiritual laws. (280d)
7.
We speak of making a mental note of something. What might a spiritual note
be?
1.
As you consider the ascendant attitudes on 291.3, recall what an attitude is
(1227.5) and how Jesus encouraged Fortune (1437‑38). Could the
mobilization of these ascendant attitudes function as a part of prayer (1002c,
principle #1)?
2.
How does 295.2‑3 illustrate the function of a gospel on higher universe
levels?
3.
Let's begin our study of rest, recreation and diversion: 297.4‑6 (431.1,
544.2); 299#1; 505.6‑506.2; 380.7; 2.4; 125.3‑4; 316.5
(161.10; 163.1; 147.3; 151.2). What
kind of spirituality might result if we were to depend exclusively on these
passages?
1.
What ideas can we use 299#1 about how to rest?
2.
What do you learn about ethics from section 3? (Cf. 1086.6; 1372.7; 316.6;
363.2; 388c)
3.
How does proper conduct facilitate worship? (301.4)
4.
What do you learn about philosophy from section 6?
5.
What subtle lessons on worship are implied in 303#7?
1.
Does the diverse authorship of the Urantia Papers enable us to replicate in any
way the coordination of higher and lower sources of wisdom of the primary and
secondary seconaphim (309‑311)? Give an example of how wisdom may be
synthesized from higher‑ and lower‑origin authors.
2.
From those to whom much is given much is expected. What do you think is
expected from those who are given to read about the Joy of Existence (312.3)?
(Cf. Jesus' parable of the wedding feast, 1894#5.)
3.
Why are origins so important (314)?
4.
Explain the mercy process on p. 315. How can a person be just? How
does this fit with pp. 1762‑63?
5.
What is the import of time (315)?
6.
Discourse on trustworthiness (315-16).
7.
What are the main lessons in this paper on service?
1.
Notice the verbs that describe physical control. How do these activities
give an image of balance and harmony with analogies for our own work with
energy?
2.
Study 1276#7 along with 323.6.
3.
Study 862#6, 864#8, and 865#9 along with 325.4.
1.
What are the differences between the Paradise Classification of Living Beings
and the Uversa Personalty Register? How would you explain the differences?
What clue to you find to the sequence of papers in Part I?
2.
Why might an ascender want to join a courtesy colony?
3.
What are the implications of 339.7?
4.
Explore section 4 as thoroughly as possible.
5.
Let's study what it takes to achieve the third circle: 341.1; 1209.6; 569.4;
158d; 1242.1‑5.
1.
What is your speculation about the future members of the Mortal Corps of the
Finality whose place is now held by the Evangels of Light? Does
1121.4‑5 refer to this kind of speculation? Explain.
2.
What attitude do you derive from section 10? Does 353.4‑7 foster
attitude? If so, how?
3.
What concept of your own destiny
have you personally developed thus far?