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(most recently revised, August 2005)

Reading The Urantia Book is like going to a conference and hearing a series of beautifully sequenced presentations.  Fortunately we have the text and translations of the presentations so that we may study them responsibly.

Studying the facts, meanings, and values of The Urantia Book is quite a challenge. There is so much that is new, so much that we cannot yet confirm for ourselves. The philosophical sections are often over our heads. And even the full meaning of the gospel is beyond our grasp; Jesus told the apostles, "You are but finite, mortal men, and that which I have taught you is infinite, divine, and eternal" (1961.4). Nevertheless, despite the "impossibility of fully translating the language of the concepts of divinity and eternity into the symbols of the language of the finite concepts of the mortal mind," the Thought Adjuster and the Spirit of Truth "conspire to enable material man to grasp the reality of spiritual values and to comprehend the philosophy of universe meanings" (17.2).

How can we read so as to facilitate the work of these spirit forces without turning a study group into a seance? How can we read so that the communicative intention of the authors may permeate our minds? What does it mean to be a student of The Urantia Book? What do the Papers themselves have to teach about study?

We are told that study is a major activity for ascenders; for example, on Jerusem there are three basic types of activity, "work, progress, and play. Stated otherwise, they are: service, study, and relaxation" (526.4). Balance among various life activities is beneficial, and it conduces to balanced study--a unifying theme in the following reflections. Balanced living and balanced study go hand in hand. How can we avoid overdeveloping the intellectual factors in our lives as we study (1121.3)?

We must clearly recognize that neither the golden rule nor the teaching of nonresistance can ever be properly understood as dogmas or precepts. They can only be comprehended by living them, by realizing their meanings in the living interpretation of the Spirit of Truth, who directs the loving contact of one human being with another. (1950)

Truth often becomes confusing and even misleading when it is dismembered, segregated, isolated, and too much analyzed. Living truth teaches the truth seeker aright only when it is embraced in wholeness and as a living spiritual reality, not as a fact of material science or an inspiration of intervening art. (2075.5)

The fact that analysis can vaporize what it focuses on makes it important to take a progressive approach in the pursuit of truth (1228.6).

Balance does not mean a bland and indifferent equivalence of emphasis on whatever chances to come before us. There are priorities. Reading the book from cover to cover (215), what should we emphasize? "The narrative of human ascent from the mortal spheres of time to the divine realms of eternity . . . should be the supreme study of mortal man" (449.2). Later, toward the close of Part IV, we read, "Of all human knowledge, that which is of greatest value is to know the religious life of Jesus and how he lived it" (2090.4). In The Urantia Book, priorities are balanced by secondaries:

It is not enough that the ascending mortal should know something of the relations of Deity to the genesis and manifestations of cosmic reality; he should also comprehend something of the relationships existing between himself and the numerous levels of existential and experiential realities, of potential and actual realities. Man's terrestrial orientation, his cosmic insight, and his spiritual directionization are all enhanced by a better comprehension of universe realities and their techniques of interassociation, integration, and unification. (1162.1)

In other words, there is nothing in this book that does not contribute to a philosophy of living.

Balance avoids the pitfall of abstraction, "the practice of focusing the attention upon one aspect of reality and then of pronouncing such an isolated aspect to be the whole truth" (42.6). The importance of this warning is shown by that fact that poor reading was implicated in an epochal failure.

The Jews entertained many ideas about the expected deliverer, and each of these different schools of Messianic teaching was able to point to statements in the Hebrew scriptures as proof of their contentions. Many of their reputed Messianic predictions, had they but viewed these prophetic utterances in a different light, would have very naturally prepared their minds for a recognition of Jesus as the terminator of one age and the inaugurator of a new and better dispensation of mercy and salvation for all nations." (1509.3)

Problems with one-sided reading have continued since then.

It is just because the gospel of Jesus was so man-sided that within a few centuries students of the records of his teachings became divided up into so many cults and sects. This pitiful subdivision of Christian believers results from failure to discern in the Master's manifold teachings the divine oneness of his matchless life. But someday the true believers in Jesus will not be thus spiritually divided in their attitude before unbelievers. Always we may have diversity of intellectual comprehension and interpretation, even varying degrees of socialization, but lack of spiritual brotherhood is both inexcusable and reprehensible. (1866.3)

This result helps us to understand why Jesus instructed the first generation of his associates to live the truths rather than formulating things in writing (1768.3; cf. 1949.4; 2060.6; 1731.5; 380.7) and not to make written records. Students of The Urantia Book, upon achieving a balanced appreciation of the many sides of a particular issue, should be able to comprehend empathetically the basis of one-sided positions, and should be able to remain in spiritual brotherhood even while dealing with other differences as circumstances may require.

There is another group of techniques to enhance interpretation and enliven study. Normally we read sentence by sentence, paragraph by paragraph, without pausing to explore the design of the text; however, "the wise philosopher will always look for the creative design which is behind, and pre-existent to, all universe phenomena" (42.6). Those who move into this dimension of study will discover in The Urantia Book, I believe, the most beautiful masterpiece of craftsmanship in all the world's literature, not so much the result of "intervening art" (2075.5) as a by-product of intelligent communication, which has found ways to say and do much that goes beyond what is explicit. Here are just a few ideas that have already proved helpful to promote discovery of structure, pattern, design. Look for the import of sequences: the four-part structure of The Urantia Book, the way Papers are grouped in a given part, the lessons implicit in the order of items in a list. Do you remember making outlines in school? Thorough work on a Paper includes the following: (1) state the main point of each paragraph (preferably on a single line); (2) inquire how groups of paragraphs are associated; (3) How do the sections fit together? (4) Why does the Paper begin where it begins and end where it ends? (5) What title would you give for sections and Papers? Naturally, there is more than one good way to gain an overview. In addition, comparing reading the book to attending a conference, look at the social aspect of the Papers. How does a given author relate to what the others say? How is the origin of the author manifest in the author's perspective? Sometimes these detailed investigations will yield little, if any, additional insight, though many students have found that an additional ten minutes of reflection on such questions lead to insights that greatly enlighten their fellow study group members. (These ideas do not exhaust the topic; we live at a time of intensified academic study of language, texts, and study, giving rise to disciplines such as hermeneutics and semeiotics.)

Reading a revelation takes an extra investment of time and the most profound receptivity of which we are capable.  "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]  After exhausting the human intellectual capacity for comprehension, a quieter, more spiritual phase begins. Sometimes this is directly called for in the text. On page 39.5 we are told to "stop and ponder the solemn fact that God lives within you." (Why don't we establish a custom of obeying when we read this sentence?) (Cf. 40.1, "As you ponder the loving nature of God . . ." [40.1]) On page 89.5 we are urged to "meditate on the revelation of these divine attributes which was made in loving service by your own Creator Son . . . ." "Let the sublime knowledge of the mortal life of Jesus of Nazareth sink into your souls . . . ." (228.5) Thus there is a meditative dimension of reading. How can we keep sane and well-balanced in this phase of reading? One pointer is to share ideas that arise without speculating on their source.

Students of The Urantia Book should be pioneers in study, inspired by Jesus, whose study was academically strong, but focused neither exclusively on the scriptures nor even on reading. His main study was to know human beings--of all ages and races (1363.1; 1424.3). As a child, he acquired a marvelously balanced education in nature, crafts, languages, available arts, and science (Papers 123 and 124).

From age seven to ten, in the synagogue school, he "committed to memory, by the method of repeating aloud, the deeper teachings of the sacred law" (1362.3). Jesus' ability, later in life, to draw on clusters of scriptures relevant to particular questions suggests that he did topical study (see, e.g., the lesson on contentment 1674#5; cf. the way the Divine Counselor introduces the various characteristics of the nature of God in Paper 2).

As a child he accumulated a vast body of knowledge; as a youth he sorted, classified, and correlated this information; and now as a man of the realm he begins to organize these mental possessions preparatory to utilization in his subsequent teaching, ministry, and service . . . . (1405.6)

During his two crucial years, his fourteenth and fifteenth years, Jesus painstakingly worked through the forest of problems associated with his future mission and its relation to various Jewish expectations. In addition to his scriptural reflections, he also read apocalyptic books; and "truth he never hesitated to embrace, no matter from what source it appeared to emanate" (1390.3). At Alexandria, Jesus and Ganid attended university lectures and engaged in a thorough study of the world's religions. During his twenty-seventh year, he again had an opportunity to study many books in addition to the scriptures. "At the Capernaum synagogue he found many new books in the library chests, and he spent at least five evenings a week at intense study" (1420.6).

Observe the different study projects Jesus organized for others. He established schooling for the girls in his family to provide equal educational opportunity (1396.2). He began a philosophic discussion club (1400.1). Once he began his public career, Jesus led his six chosen apostles and his brother James in study.

In explaining that they should spend three hours every evening in study and preparation for their future work, Jesus further said: "We will all remain hereabout until the Father bids me call you. Each of you must now return to his accustomed work just as if nothing had happened. Tell no man about me and remember that my kingdom is not to come with noise and glamour, but rather must it come through the great change which my Father will have wrought in your hearts. (1533.3)

As Jesus prepared his followers for interaction with the people among whom they would initially be working, he discussed the various groups they would be dealing with and had them spend two evenings a week in the study of the scriptures. (Read section 7 beginning on page 1533 for the context. What would it be like to study with Jesus? If Jesus were on earth today, would he lead us only in the study of The Urantia Book?) Regarding the study of the Hebrew scriptures, Jesus advised looking for "eternally true and divinely beautiful teachings" (1769.3). Observe that former students became teachers for a week of intensive training for the new apostles (1542.6). Later, there was "a new school of the prophets" for five months, training the evangelists, a school which was "conducted on the plan of learning and doing"; at this level of education, the "doing" involved contact with the public (read 1657 section 1). Of course, this level of involvement in the gospel movement is not for everyone; and one must beware of the impulse to substitute The Urantia Book for the gospel and otherwise to imitate the Master. In addition, one must recall that Jesus had the apostles begin with personal ministry before engaging in public preaching.

Jesus had high standards of reading, listening, and remembering. Some of his standards he invoked only with those who were intellectually strong. After disclosing to his apostles the evolution of the God concept in the Hebrew scriptures, Jesus said, "And you would have known these truths had you read the Scriptures" (1599.1) He challenged Thomas, "But why do you refuse to comprehend the meaning of the record . . . and why do you refuse to interpret the meaning of the record . . . ?" (1660.6) To Nathaniel he said that "there is much in the Scriptures which would have instructed you if you had only read with discernment." On another occasion, he said to Nathaniel, "Do you not remember that I once told you . . . ?" (1841.3) He bluntly replied to the mischievous questions of the Sadducees, "You all do err in asking such questions because you know neither the Scriptures nor the living power of God" (1900.2).

Jesus' ultimate standard in hearing/reading is addressed to everyone.

Think not only of the multitudes and how they hear the truth; take heed also to yourselves how you hear. Remember that I have many times told you: to him who has shall be given more, while from him who has not shall be taken away even that which he thinks he has. (1692.0)

I recall a Bible study group I attended which focused on the New Testament Gospels. Very often, I seemed to have something extra to contribute on the basis of my familiarity with The Urantia Book; but whenever it came to a parable, I had no advantage over anyone else.

The goals of study cannot be fully achieved in isolation. When people in a study group or a larger unit are associated "in coordinated working harmony," their force is greatly multiplied (1477.1). Each time we study a Paper, the spiritual forces have something to reveal to each individual involved, a gift not only for the immediate recipient, but for others as well. Sometimes they cannot get a message to one person except through another person. When the study group goes well, it is like a smorgasbord of mind and spirit. Leadership governs best by governing least, and reflection and conversation facilitate (etymologically, make easy) the activation of the process whereby the Thought Adjuster and the Spirit of Truth enable us "to grasp the reality of spiritual values and to comprehend the philosophy of universe meanings" (17.2).

Above all, the book enables us to cultivate relationships with the beings with whom we are, or may be, or will be in contact.  We can read about the seraphim, for example, not simply in order to learn how we can live more cooperatively, but also to learn what their experiences have been, what their relationships are, what their life is like.  The heart of our spirituality is about relationships. 

When you deal with the practical affairs of your daily life, you are in the hands of the spirit personalities having origin in the Third Source and Center; you are co-operating with the agencies of the Conjoint Actor. And so it is: You worship God; pray to, and commune with, the Son; and work out the details of your earthly sojourn in connection with the intelligences of the Infinite Spirit operating on your world and throughout your universe. (66.1)

The delight of this book is the way it opens relationships.  Its facts and ideas come to fruition in relationships.

Essays can overteach and have the opposite effect of a teacher's goal: to whet appetites. It's often better to work with questions and quotes in a study group. I originally organized these materials for a conference, and provided the following as a handout to those who were going to be study group leaders.

This is the template for leaders of the study group session following the July 11, 1994 presentations, and it is provided as a handout for participants who would like a copy to take home. Except as indicated, read entire paragraphs (I number the first full paragraph as paragraph 1). The material in brackets is for supplemental study. You might expect to do only about half the topics during the time available; of course, the questions are designed to start discussion, not to close it.

TOPIC: The superconscious phase of reading. READ 17.2. QUESTION: How can we cooperate with the Adjuster and the Spirit of Truth in the way we study The Urantia Book?

TOPIC: The importance of study in our universe career. READ 526.4 ("The activities of such a world"). QUESTION: How does study contribute to the composite activities mentioned here?

TOPIC: The connection between study and character growth--reading The Urantia Book with our lives, not only with our minds.

READ 1121.3 ("Intellectual deficiency"). QUESTION: How do you keep the intellectual factors of religion from becoming overdeveloped while studying The Urantia Book?

READ 2075.5, the second paragraph in section 5 ("Truth often becomes confusing"). QUESTION: How do you know when you are beginning to overanalyze truth?

READ the last paragraph on page 1950. QUESTION: What's a good response when you read about teachings like this that you haven't yet comprehended in your own life?

TOPIC: How Jesus studied. INSTRUCTIONS: As you read the following sequence of passages, please prepare to discuss the question: What would it be like to study with Jesus? Please read this series of passages as a group, stopping to discuss only at the end.

READ 1362.3 and 1405.6 ("As a child")

THE LEADER MAY READ THE NEXT TWO PASSAGES: It is not necessary for the group to turn to them. (1) "At the Capernaum synagogue he [Jesus] found many new books in the library chests, and he spent at least five evenings a week at intense study." [the first sentence of the next to last paragraph on p. 1420] (2) "For four long months--March, April, May, and June--this tarrying time continued; Jesus held over one hundred long and earnest, though cheerful and joyous, sessions with these six associates and his own brother James." (The last sentence on page 1533)

READ 1535.6 ("As they thus tarried"). QUESTION: As you listened to the preceding passages, what ideas came to mind for you about what it would be like to study with Jesus?

[If Jesus were here today, would he lead us only in the study of The Urantia Book? Why not? How to read the scriptures 1767#4. Note the power of groups (494.last paragraph), mobilizing teamwork in study]

TOPIC: Jesus' high standards of study.

READ 1662.2. QUESTION: What kind of study enabled Jesus to answer in this way?

READ the last two sentences in the paragraph at the top of page 1692: "Think not only of the multitudes and how they hear the truth; take heed also to yourselves how you hear. Remember that I have many times told you: to him who has shall be given more, while from him who has not shall be taken away even that which he thinks he has." QUESTION: What is at stake as we study The Urantia Book?

[Cf. 1510.1 (Study could have prepared the Jews; what errors can study help us avoid?); 1599.1; 1660.6; 1900.2; on the expectation that we remember what has once been told to us, see 1841.3 ("Do you not remember that I once told you . . . ?"]

TOPIC: Avoiding one-sided interpretations. THE LEADER MAY READ 1509.3, sentence one: "The Jews entertained many ideas about the expected deliverer, and each of these different schools of Messianic teaching was able to point to statements in the Hebrew scriptures as proof of their contentions." THEN, WITHOUT PAUSING FOR COMMENT, LET SOMEONE IN THE GROUP READ 1866.3. QUESTION: How can better reading help to avoid one-sided interpretations?

TOPIC: Priorities in study. READ three passages in sequence before pausing to comment: 449.2 ("These are the mortals"); 2090.4, next to last paragraph ("To 'follow Jesus'"). QUESTION: How can we harmonize these two perspectives on priorities?

TOPIC: Meditative reading. ACTIVITY: For this segment, do not have the participants turn pages. The leader may read, with a minute of silence between each passage, discussing only after the sequence is completed: On page 39.5 we are told to "stop and ponder the solemn fact that God lives within you." [SILENCE] On page 89.5 we are encouraged to "meditate on the revelation of these divine attributes which was made in loving service by your own Creator Son . . . ." [SILENCE] QUESTION: How can we engage in meditative reading in a sane and well balanced way? [Cf. 40.1; 228.5]

TOPIC: Levels of study.

READ 1769.3, section 5, paragraph one ("At Philadelphia"). NO NEED TO DISCUSS THIS HERE. Simply observe that we often are attracted by special phrases, sentences, and passages.

READ 1162.1. QUESTION: Why is it important not to overemphasize top priorities such as the life and teachings of Jesus in studying The Urantia Book?

READ 42.6. QUESTION: What kinds of pattern do you observe in The Urantia Book?

Structural study

Normally we read the book sentence by sentence, paragraph by paragraph, without pausing to explore the design of the text. Those with the energy to move into the dimension of structural study will discover in The Urantia Book the most beautiful masterpiece of artistry in all the world's literature. Look for the import of sequences: the four-part structure of The Urantia Book, the way papers are grouped in a given part, the lessons implicit in the order of items in a list. Thorough work on a paper includes the following: (1) state the main point of each paragraph (preferably on a single line); (2) inquire how groups of paragraphs are associated; (3) How do the sections fit together? (4) Why does the paper begin where it begins and end where it ends? (5) What title would you give for sections and papers? In addition, comparing reading the book to attending a conference, look at the social aspect of the papers. How does a given author relate to what the others say? How is the origin of the author manifest in the author's perspective?