On the mansion worlds we will participate in schools of feeling along with schools of thinking and doing (Paper 48, section 5, traditional page 551, paragraph 1—48:5, 551.1). How may we further our education in feeling in this life? In addition to experiences in the arts, we can pay special attention to the study of the dimension of feeling in The Urantia Book. The notion of feeling is not sharply defined; it reaches from animal-origin emotions to supreme spiritual experiences and total personality attitudes. In order to anticipate, in a small way, the morontia schools of feeling, some of the myriad passages in The Urantia Book that pertain to emotions and feelings are indicated here. This brief summary is designed partly to remind, and somewhat to teach, but most of all to raise questions for personal study and group discussion. Here are some questions about emotions and feelings that we can keep in mind as we read.
1. Does the text describe a superhuman feeling? Can we identify with that feeling ourselves?
The most important feeling of God which we ourselves can experiences is love (1:0, 21.2; 2:5, 38.5; 3:4, 50,4). Love passes through us dynamically to others (117:6, 1289.3). In loving we learn to express an inner and divine urge (174:1, 1898.5). Each person has favorite passages on this theme; they set forth the essential, that God is love, and that we can receive that love and go forth to love in a God-like way (140:5, 1573-75).
We generally do not associate “negative” emotions with Deity, but there is widespread confusion about “negative” emotions. The term “negative” is ambiguous: it may be that the emotion is a response to something evil or that the emotion itself is evil. Do we imagine that there are no “negative” emotions of the first kind in God? Here is a point for topical study. To find out the attitude of the Father toward pride, hypocrisy, and iniquity, notice what we are told (149.6, 1676.5; 147:5, 1653.3; 159:3, 1766.4; 173:1, 1890; and 175:1, 1905-08). Job reached the spiritual heights where he could sincerely say, “I abhor myself” (148:6, 1663.1). The Thought Adjusters are at times “tormented” and “distressed” (108:6, 1193.1); we should encourage them to cheer us (111:7, 1223.5).
Reading The Urantia Book is like going to a conference where speakers from many different places address us, each in their own personal style. Note the difference in emotional tone between different authors, e.g., the Arachangel of Nebadon responsible for the paper on the celestial artisans (see 44:4. 504.0) and the Melchizedek authors of Papers 100-103.
2. Are human emotions/feelings (a) represented in the text or (b) aroused in us by the text?
Sometimes the gospel is stated in terms of the joy and liberty of sonship with God (136:0, 1509.2; 137:8, 1536-37; 155:2, 1727.1; 178:1, 1931.2; 194.3, 2065.7). Part of saving faith is faith in “the effectiveness of the supreme human desire to do the will of God, to be like God” (140:10, 1586.1). The apostles were told to preach about happiness (“Happy are they . . .” 140:5, 1573-75; cf. 2:7, 43.4).
The soul is defined by its capacity to feel divine values (111:3, 1219.5); we recognize divine truth by its spiritual flavor (2:7, 42.7). Perhaps a particular passage reflects or awakens feelings “to deep for words” (99:5, 1091.8).
There are so many delightful emotions that the book celebrates. Many places in Part IV there is evident appreciation for the beauties of nature; Jesus’ early education involved an appreciation of the moods of nature (123.5; 1364.2). The value of humor is emphasized (48:4, 547-50). Does a given passage in the book appeal to the sense of humor?
The major causes of our emotional ups and downs are frankly presented; the responsibility of the mortal and the mission of the Adjuster are complementary (108:5, 1192). Notice the basic socializing emotions—food hunger, sex love, vanity, and fear, which are at the root of basic institutions (68:2, 764-66; 69:1, 772).
How can we deal with unwelcome emotions—the evils of the heart (143:2, 1609.6); mental poisons (110:1, 1204.3); anger (149:4, 1673.2); pride, the greatest danger (111:6, 1223.1-2)? One of the dangers of organized religion is “crystallization of sentiments” (99:6, 1092.3). How shall we avoid that?
Some educators today speak as though if we can just “unlock the powers of the right brain” wonderfulness will automatically ensure. Note that feeling was not the progressive force in religious evolution (85:7, 948.7-8; cf. 101:1, 1104.5-6; 160:3, 1777.2; 152:6, 1705).
Attitudes, which are not the same as feelings, govern the entire personality in its relation to reality (1227b). What are the divine attitudes that we are to acquire (26:5, 291.3)? How do the fruits of the spirit relate to these attitudes (193:2, 2054.3)?
3. What about the tendency of contemporary psychology to probe the depths and history of emotions? “[The] Master's religion made no provision for spiritual self-examination. All religions before and after the times of Jesus, even Christianity, carefully provide for conscientious self-examination. But not so with the religion of Jesus of Nazareth. Jesus' philosophy of life is without religious introspection. The carpenter's son never taught character building; he taught character growth, declaring that the kingdom of heaven is like a mustard seed. But Jesus said nothing which would proscribe self-analysis as a prevention of conceited egotism.” (1583.1) This teaching is about religion, not psychology, but one cannot help wonder whether some current therapy goes to excess in encouraging self-examination. Jesus, we are told, “never engaged in the meddlesome probing of the souls of his associates” (1874.8). “On this Wednesday afternoon, in the course of his address, Jesus first told his followers the story of the white lily which rears its pure and snowy head high into the sunshine while its roots are grounded in the slime and muck of the darkened soil beneath. "Likewise," said he, "mortal man, while he has his roots of origin and being in the animal soil of human nature, can by faith raise his spiritual nature up into the sunlight of heavenly truth and actually bear the noble fruits of the spirit." (1737.5) Mind has its unconscious side as well as its conscious side (8). The unconscious includes the superconscious as well as the subconscious. The subconscious is not the true source of spiritual inspiration, notwithstanding the fact that many allegedly religious practices, from much conventional prayer to mysticism, commune with, or gravitate towards, the subconscious (1100.0; 1100.1).
4. The emotional life of Jesus
We are grateful to have so much material here (122:5, 1348-49; 124:6, 1376.1; 125:1, 1378; 128:1, 1407.7; 139:8, 1562.1; 171:7, 1874-75). Notice that Jesus did not force himself always to be “up”; note the full, natural rhythms of his emotional life (151:0, 1688.2). The Master’s love and compassion are perhaps most prominent for us; but we should not forget his righteous indignation (see references for “negative” emotion above); cf. his shock at first seeing the temple and his struggle and sorrow (182:3, 1968-70). Against the backdrop of all this turmoil, his peace is all the more beautiful (177:5, 19283; 181:1, 1954.2). John the Baptist was “an earnest and eager worker,” while Jesus was “a calm and happy laborer” (136:0, 1509.1).
Notice how the concluding paper, “The Faith of Jesus,” is structured. Observe the contrast in emotional tone between the introduction, with its surging idealism, and the conclusion, with its sublime balance and Godward focus. Why did the authors not choose to conclude on the earlier note of maximum emotional power?
5. What are our feelings as we study together and relate to one another?
Jesus’ “study group” had “long and earnest, though cheerful and joyous” sessions (137:7, 1533.5). A feeling of spiritual fellowship, of communion, distinguishes religious from merely secular social occasions (103:4, 1133.1). After the bestowal of the Spirit of Truth, Jesus’ followers for a time were “of one heart and soul” (194:3, 2065.5). Such spiritual unity is a goal, not easily achievable; nonetheless we can be one with one another, and then will others receive the truth which our minds have even now begun to appreciate (182:1, 1964.3).