DIVINE ORIGIN OF MAN.

By

John Roberts (1997)

(Being thoughts on comparative religion and the relationship of Mankind to the Creator.)

Introduction

Men have always pondered the question of the existence of God (or Gods) and the relationship, if any, which exists between Mankind and its Creator. This is a necessary and healthy practice, for it stimulates the intellect and promotes the continuous refinement of ideas on this most important of all subjects. Such curiosity has resulted in the formulation of many religious systems. Each differs in its concepts and approach to the question of how best to live or relate to one's fellows.

Should the tendency to question belief become restricted, as in the case of totalitarian religious systems, the parent body becomes moribund and stagnant; as is apparent in the case of all the major religions of the present day.

These notes are an attempt to place in perspective, the writer's ideas regarding the major world-religions: their strengths and weaknesses.

Chapter l

Religious Practice

Religious practice varies widely, from the simple totemism of the Australian Aborigines, to the complex theology of the Catholic Church: from the simple worship of the Great Spirit by indigenous Americans, to the intellectual philosophy of Buddhism.

The Aborigines visualize a "Dream Time", in the remote past, when their own particular world was created. Common animals and objects take on spiritual significance and animals figure largely in the mythology of the creation. There is no concept of a Creator Spirit, as such, and a great deal of superstitious speculation appears to be present, in regard to their beliefs as to the nature of death and the beyond. Much of Aboriginal ritual is devoted to placating the spirits of the dead. Isolated, as they were for countless thousands of years from other emerging civilizations, the Aborigines remained in a virtually static evolutionary condition. It would be true to assert that Aboriginal "religion" was, perhaps, the most primitive form to be found on Earth.

Since the advent of the White Man, of course, they have been the object of much ardent proselytising on the part of both Catholic and Protestant Churches. Tribal Aborigines display a uniquely simple spirituality. Much of their traditional life remains hidden from the prying eyes of the newcomers.

The Jewish religion, of course, forms the basis upon which the two great world-religions, Christianity and Islam, were engrafted. The Jews initially worshipped their tribal God, Yaweh or Elohim. He was a typical tribal deity and strictly partial to the tribe of the Israelites. Over a period of perhaps a thousand years, the Jewish idea of God developed into the concept of a Deity who is the Creator of all things. This is a strictly Unitarian concept: the Jewish God is omnipotent, omniscient, compassionate and, ultimately, a caring and concerned Deity, who particularly cares for the Jewish people.

Happily, the Jews were commanded by their early leader, Moses, to refrain from constructing images or idols, representing their Deity. This rule prevented them from deteriorating into a polytheist tribe. Thus, the Jewish idea of God becomes an abstract, intangible concept; in spite of the tendency to anthropomorphise their God. The great Temple of Jerusalem contained no idols or other images of created things, that might detract from contemplation of the true nature of God.

Whilst Islam has remained, essentially, a united faith, having only two main streams, the Sunni's and the Shia's, Christianity is divided: primarily into Catholic, Eastern-Catholic (Orthodox) and Protestant Camps. The Catholic and Orthodox Faiths differ only in respect of a highly technical question as to the nature of the Christ and His relationship to the Father ". I do not propose to go into a discussion of Arianism, which I am not qualified to canvas.

Protestant Christianity is split into a myriad sects, all teaching similar doctrines, in essence, yet differing widely in their approach to questions of worship and practice. Such differences range from the Anglo-Catholicism of certain extreme sections of the English Church, which is almost indistinguishable from Catholicism, to the strict Puritanism of the Quakers and Calvinists.

Within the Christian World, the Church of England has now found a place for the Unbeliever. The situation prevails within the Anglican Communion, wherein a Clergyman may deny the existence of God, yet still remain in Holy Orders. This takes the concept of the Career-minded Clergyman to its natural conclusion: the Agnostic Priest: a person dedicated to the service of a God, of whose existence he has no sound conviction. One would not expect to hear inspiration proceeding from the mouth of such a Minister.

As a child, I observed the inspirational destitution of many young clergymen, as they struggled vainly to express themselves during the mindless formalism of the Anglican Church Service. In contrast, I recall the lofty and nobly expressed idealism of Garfield Williams, a former Dean of Manchester. Williams was greatly influenced by the writings of Paul the Apostle. He thundered forth his Sermons with such force of inspiration as to leave an indelible impression upon the mind of at least one small boy of 12 or so years. Williams' Calvinism was no barrier to the flow of his lofty and powerfully expressed ideas. He was truly inspired.

One interesting branch of Protestantism is Unitarianism, which acknowledges the essential Unity of the Deity and rejects the doctrine of the Trinity. I believe that Unitarians accept the other major points of Christian doctrine.

The outlook of many lesser Calvinistic Sects is circumspect: hardly reflecting the lovely precepts of the Founder. If God is comprehended at all by these people, it is as an essentially all-powerful, rather childish personality, endowed with most of the weaker attributes of the Human Race. All mankind is at the mercy of this selfish deity, who grants salvation by indiscriminate "Grace" to an infinitely small segment of humanity: the remainder, regardless of works, being consigned to perdition.

Islam, the second great world-religion, acknowledges the unity of all things in Creation: that everything, mankind included, is inseparably linked to the Creator. This is a noble and very practical idea and one, which led, no doubt, to the rapid growth of Islam in the 7th Century AD.

There is no Priesthood in Islam, another highly commendable rule, although certain individuals do assume the role of "prayer-leader" or Immam. Not being a Muslim myself, I do not know exactly how prayer is conducted in the mosque, but the sight of rows of individuals with their foreheads to the ground leaves one with a sense of the devotion of Muslims to the cause: with a sense of the depth of their religious feelings.

Regarding the image of Islam in the Western world: one is hardly encouraged to seek deep spiritual significance, when faced with the pronouncements of Ayatollah's, calling for the destruction of their opponents. The voice of healthy criticism is prematurely stifled by the threat of vengeance for real or imagined insults to the teachings or the person of the "Prophet". "Kill God's enemies!" is the catchphrase. The absence of a progressive and spiritually enlightened influence in Islam must spell its inevitable decline as a force in human affairs. This,in spite of the activity of the Fundamentalists. Hate must always be a destructive rather than a creative element in any philosophical system.

Prior to the commencement of the Christian Crusades in the l2th Century, relations between the Saracens and the Christians were tolerably good. Islam recognized the special relationship that existed between those faiths based upon the Old Testament and the New Testament. The Prophet Mohammed expressly commanded tolerance of Christian and Jewish religious practice in the conquered lands. (The People of the Book). However, the barbarous behaviour of the Christian Crusaders towards Jews and Muslims alike, in the Holy Land, quickly soured relations between East and West. This unhappy development was not improved by the activities of Colonialist European powers, during the period of 17th to l9th-Century colonial expansion.

It must be conceded that prevailing hostility towards Westernisation of Muslim communities is partly, if not largely, the result of the failure of many Western Nations to maintain proper moral standards within their own spheres. The extent of the decadence which has developed increasingly in, nominally, Christian lands in recent years, is appalling, with a rapid decline in standards. Strict Muslims are, naturally, anxious to avoid a breakdown of their own principles, on such questions as drug-addiction, alcoholism, homosexuality and pornography.

As a result of such fears, the appalling suppression of the rights of women in Islam is certain to have a retarding effect upon the progress of the Islamic nations. This is particularly evident in Afghanistan, where restrictions on the activities of women, both culturally and intellectually, are so severe as to stifle all aspirations of women to lead a useful and constructive life. Women are beaten unmercifully, in public, for the slightest breach of the rules regarding dress or deportment, imposed by their male counterparts. Some have been killed for trivial offences. Many professional females have been forced to discontinue working and remain imprisoned in their homes.

Similar, but not so oppressive, restrictions were imposed on women in Iran, in the 70's, following the revolution, which deposed the Shah. Hopefully, recent liberal developments in that country may eventually result in an improvement in the lot of women in Iran. The same cannot be said for the Islamic lands of Algeria and Morocco, in which women are increasingly being subjected to unreasonable pressure to conform to strict tribal codes of dress and behaviour. The Gulf States could also relax oppressive customs which unduly restrict female activities.

The Hindu religious system has created a distinct hierarchy of Gods and Goddesses, with the principle God, Brahma being the supreme source of all things. Two lesser Gods, Vishnu and Krishna, are of great importance in this hierarchy, whilst thousands of minor deities, exhibiting certain divine attributes, are worshiped throughout India. Never having visited India, I cannot comment further upon the specific beliefs of the Hindu's, although the principle writings of Hinduism, the Mahabharata (including the Bhagavad-Gita), reveal a quite enlightened spiritual philosophy.

Militant Hinduism can be criticised for its intolerant attitude towards other minority religions and, particularly, its antagonism towards the Musselmen. There is no doubt that antagonism has been smouldering between Muslim and Hindu for centuries, following the Muslim conquest of much of India in the 16th Century. Even during the Raj, the British found it impossible to control outbreaks of sectarian violence between Hindu and Muslim. This hostility has now found its full scope in the violent war being conducted, sporadically, between India and Pakistan, on the question of Kashmir.

Chapter 2

Concepts of Deity

Human beings certainly worship many versions of Deity. The Christian has a vague idea of a God in Three Persons (God the Father, God the Son, (In the person of Jesus) and God the Holy Spirit. This, in spite of argument to the contrary, is a polytheist concept, albeit not quite so complex as the Hindu faith . Of course, early Christianity developed in Rome, notoriously Pagan and worshiping numerous Gods. It was inevitable that Christians would be influenced, throughout centuries of growth, by rubbing shoulders with Roman Pagans. The net result is the Catholic Church, as we perceive it today: not greatly differing from the old religion in many respects: worshiping three aspects of God and many Saints.

The Jew, of course, worships his own limited form of a Supreme God, Jahweh, all powerful, yet merciful: sometimes cruel but justly so. He is intolerant and demands total obedience to his laws. He is particularly partial to the Jewish people and looks after them very well.

The Islamic God is substantially the same deity as that conceived by the Jews, but reveals a distinct fondness for the people of Islam. The prophet Mohamed is the last and greatest of the prophets, since when revelation has ceased. (According to Doctrine).

Anthropomorphic images of God leave Mankind at the mercy of a domineering and vindictive Deity, who regards the objects of His creative activity with indifference and contempt. Such a God is highly convenient in times of human conflict, when He can be invoked to support the nefarious ambitions of those who conduct aggressive warfare, against their neighbours. Very free use has been made of this claim to have the support of Deity, in the course of warfare and other bloody persecutions, throughout the history of mankind.

The Hindu's worship, essentially the Supreme Being, Brahma and to this extent, I suppose, Hinduism is essentially monotheistic. However, intruding into the vision of the supremely divine intelligence, is an host of lesser deities, too numerous to detail, who, I suppose, represent certain aspects of Deity. Whilst not by any means an authority on the Hindu (or any other) religion, I would imagine that from the higher Caste Hindu's, down to the lower, underprivileged Caste's, there is a great variety of forms of belief and worship.

Buddhism, classed as a religion, is perhaps more a philosophy of living than a strictly religious idea. Certainly, in its variations, it has a religious significance of some importance.

In China, Confucianism and Taoism were the principle philosophies for many centuries and, like Buddhism, were systems of moral philosophy, rather than religious doctrines. Running side by side with these ideas were the nature-religions of the masses, including the recognition of the survival of the soul after death. Even today, Chinese Buddhism incorporates a belief in a form of spiritual communion, in which presents and offerings are made to the spirits of the ancestors. A commendable practice, yet hardly necessary, as those who have passed into the spirit-world have no need of physical objects, of any nature.

Buddhism, originally an offshoot of Hinduism, offers solutions to the problems of daily living. It accepts the concept of Brahma: a somewhat abstract Creator Spirit, but does not conceive of a God in the form familiar to Western minds. Buddhism, in its original form was a religion of "Reason" rather than of "Faith": of intellect, rather than emotion. The vacuum for lay Buddhists is filled by Buddha: whose huge images are calculated to induce an emotive response. One cannot deny the overpowering effect of the sight of a massive statue of the Buddha. One is left with an impression of the All-seeing eye of the Buddha.

A distinction needs to be drawn between the lofty, barely comprehensible, concepts of Gautama and the modern practices of Buddhism, which, necessarily, concentrate upon the practical and daily aspects of life, without, apparently, questioning too deeply the value of its procedures. The absence of a personal Deity in Buddhist teachings is perhaps an indication of a reaction, on the part of the Founder, to the excesses of the Hindu Pantheon. The Buddha himself has, to some extent, evolved into a Demi-God.

(I have been criticised recently(1999) for this view of Buddhist belief, on the grounds that Buddhists do not accept the idea of Brahma. My understanding of the original teachings of Gautama was that: although brought up as an Hindu, he formulated his own philosophy, without emphasis upon the nature of Brahma, rather than by adopting a form of direct denial. I also believe that he taught that "Enlightenment" is synonymous with "Annihilation", which leads to the loss of individual consciousness in the merging of the enlightened soul with Brahma. I mean no disrespect to Buddhists but cannot overlook the undoubted fact that there is a vast gulf between the lofty philosophical speculations of the intelligentsia and the practical day-to-day religious ideas of the masses. (This principle applies to all religious practice, of course.) From my limited reading on Buddhism, it appears to me that there are wide discrepancies in the religious practices of Buddhists, world-wide, and that it would be hard to generalize as to what, precisely, Buddhists really believe. What I have myself observed, is Buddhists at prayer, rather than at meditation. If Buddhists pray, to whom or to what do they offer their invocations? Buddhism, like all religious practices, must shed itself of superfluous ritual and grossly superstitious practices, if it is to find credibility in Western minds. (4.5.99.)

Buddhism propounds ways towards the attainment of enlightenment through disciplinary exercises, meditation and good-conduct, in order to acquire "Merit". It advocates Monastic withdrawal from the world, as a way of avoiding contamination and to facilitate a more rapid transition to the state of Nirvana (or total inner harmony). The attainment of enlightenment results in Union with Brahma and release from the perpetual cycle of re-birth, which is said to be the lot of the generality of the Human Race.

Chapter 3

Religious Withdrawal

The idea of the avoidance of contamination has appealed to people of all religious persuasions. Methods of acquiring "Merit" appear to be artificial and, in this writer's opinion, to some extent futile. Buddhism acknowledges that man is weak and incapable of leading a "good" life under the normal circumstances of human intercourse. Yet how is genuineness of character to be assessed, if not within the normal range of human experience? How easy is it to withdraw from life's responsibilities and seek the freedom from temptation and lust, which the monastic life offers? What finer test of a person's mettle is there than the response of the individual to the demands of family life? It is, surely, only within the framework of normal community activity, that the calibre of individual conduct is seen in its true perspective. This criticism of the principle of withdrawal, applies, irrespective of the particular Faith involved. I would not deny that a period of withdrawal from the worldly life could be beneficial, as is customary in Siam, (Thailand) where most young men, traditionally, entered a Monastery to experience the life of a monk, for a period of some months. Such a retirement would enable a youth to reflect upon his life and, perhaps, assist him in the planning of his future career.

It seems to the present writer, that conduct of any kind, necessarily, has good or evil consequences, in varying degree, and this is the product of human activity. If the result of selfish motivation, then the normal consequences flow to the perpetrator of the action: on the principle that everyone is the product of his or her own activity. That this is another form of the law of "Karma" is, perhaps, correct, with the proviso that the consequences are immediate and not operative at some future time or in a later incarnation. To suggest that Karma accumulated in previous incarnations, affects one's lifestyle in the present seems ludicrous to the Christian, who does not in any event accept the doctrine of the laws of Reincarnation and Karma.

The existence of the "Prayer Wheel" in Buddhist ritual, in which prayers are conveniently repeated with each turn of the wheel, calls to mind the admonition of Jesus of Nazareth regarding "Vain Repetitions" (Matt. Ch 6 v 7). One could, perhaps, be excused, if sceptical regarding the degree of "Merit" to be obtained by turning a prayer wheel.

Another form of apparently useless activity is the practice of certain Indian Sadhu's (Holy Men), members of the Jain Sect, who practise self-mortification, as a way to salvation. Some adopt and maintain difficult and painful physical postures, for years, until the muscles become atrophied and paralysis ensues. In this manner do they effectively mutilate themselves, in the hope of obtaining merit through self-inflicted suffering. What a dreadful waste and misunderstanding of the Spiritual Law! Apart from this unfortunate practice, the beliefs of the Jains appear to be of a highly evolved nature. Many advanced Jains adopt nudity as a way of expressing their rejection of worldly standards. Such a practice also has doubtful value, being in the nature of a symbolic device. In the relatively warm climate of India this may be tolerable but in colder regions would be quite impracticable.

Chapter 4

Prayer

Of course, my reference to "vain repetitions" is equally applicable to the pathetic "prayers" used by all the major Christian sects, in endless and futile repetition. This simply means that there is, in such instances, a failure to appreciate the meaning and significance of prayer, as a means of communication with the Deity or with those Ministering Spirits in the Spirit-World, whose task is to act as helpmates to struggling men and women of this world. What is more pathetic, is that this practice totally ignores the express mandate of Jesus. What is known as "The Lord's Prayer" is just such a vain repetition, although originally a simple demonstration of the nature of prayer.

Within the Spiritualist Movement, we now have the phenomenon of the "Great Invocation", so-called, which purports to be a mystical and collective vehicle of worship. This prayer is recited in many meetings, as a matter of course and is, in effect, a classical example of a useless, vain-repetition. When will men and women start to think about what they are repeating?

It is an unfortunate fact that most Westerners have totally lost the capacity for prayer. This is definitely true of the Spiritualist Movement today. There is a failure to understand that this simple procedure is the channel by which mankind communicates with its Creator: by the simple offering of oneself in acknowledgement: in gratitude for the gift of life; for material and spiritual gifts and for the modest intellect, with which we are endowed. In the place of prayer is substituted the idea that "meditation" will achieve the desired result: the development of spiritual gifts.

It is true of all religions, that a lofty concept on the part of the founder soon gives way to ignorant and superstitious practices, when subjected to the interpretation of later adherents. The semi-literate masses need to be supplied with physical evidence of spiritual ideas, in the form of images, ritual, rich priestly vestments and prefabricated prayers, before religion becomes comprehensible to them.

Chapter 5

Love as the Divine Attribute

Mahatma Ghandi proclaimed himself to be a member of all the great religions of India and attempted to destroy sectarian divisions by this approach. He recognized the essential truth underlying each and every approach to the Godhead. However, he could not overcome the bigotry and hatred of centuries of smouldering conflict, which eventually resulted in the division of his country and a resultant bloodbath, in the slaughter of thousands of Muslims and Hindus.

Jewish and, hence, Muslim and, to some extent, Christian ideas as to the "Nature" of God have produced a Deity who is limited in every degree. Yaweh and Allah both suffer from the consequences of having been created in Man's image and not the reverse. (One has to concede that the Jewish Prophet, Isaiah, made a considerable contribution towards the development of the idea of God, as a loving and compassionate Deity.) The Christian concept has been modified by the confusing doctrine of the Trinity, but at least the Christian God has acquired some attributes, as a result of the teachings of Jesus, which can be considered to be progressive, in nature. The existence of the "Holy Spirit", as forming part of this collective Deity is an acknowledgement of the fact that God is active in the superintendence of His work of Creation.

In fact, the net result of the Ministry of Jesus is the transformation of the more vengeful and terrifying aspects of Yahweh's personality into attributes, consistent with an enlightened concept of the nature of God. God is Perfect. Man is commanded to be, likewise, Perfect: to follow the example of his Creator. (Matt. Ch 5, v 48).

"Love" was to be the cornerstone of the new establishment. (John Ch 13, v 34). Love is the Divine attribute! The injunction towards universal love was very soon disregarded by the followers of Jesus, as is evident from a perusal of the Acts of the Apostles. From time to time, however, the precept has been understood and observed by those gentler disciples of the Master. Happily, his words remain as an inspiration for later generations of Christians.

Chapter 6

Life Everlasting

The message that Jesus was commanded to give to Mankind, was a promise of "Life everlasting". (John Ch 12 v 50). This is a promise indeed: no longer a prospect of annihilation or worse. The precise nature of this, "Life everlasting" remains indistinct, yet the fact was that Jesus emphasized that he had been sent with this specific injunction to declare the promise to mankind. To the present writer, it means the certainty of an immediate resurrection upon the physical death, for all humankind. The nature of the future life is to depend very largely upon the quality of the life of the body; i.e. the degree of spiritual maturity attained by the individual.

Thus, it is clear that Jesus added a wonderful new dimension to Mankind's concept of the Creator God and, more importantly, to the relationship which exists between God and Man. No longer is mankind a plaything with which God diverts His leisure moments. Jesus informs us that we are God's children! Accordingly, we can no longer be subject to the doctrine of Original Sin, which is seen to be absurd. Indeed, how can this be when Jesus expressly commands us to seek the perfection of God? There was here no suggestion of a future Vicarious Atonement but an unconditional commandment, "Be ye, therefore, Perfect!" (Matt Ch 5, v 48).

I have recently read an essay by a learned Jew on the question of the historicity of Jesus. ("Refuting Missionaries" by one, Hayyim ben Yehoshua). The essay denies the validity of any historical evidence for the existence of Jesus of Nazareth and claims that he is a composite drawn from three historical figures of the pre-Christian era. He goes on to affirm the fictitious nature of much of the writings of the New Testament.

This is, no doubt, a reasonable argument, in as much as little is known of the factual history of the times and, particularly, of the period prior to the sack of Jerusalem, in AD 70. However, modern Spiritualist experience is able to confirm much of the recorded teachings of Jesus and the events recorded in the Acts of the Apostles and the letters of Paul. In essence, it does not matter a great deal whether Jesus and Paul were fictitious figures or not. What is important is the recorded message they (or the actual originators of the doctrines) left to humanity, and this was a message, primarily to Jews as well as Gentiles. The Sermon on the Mount stands, as irrefutable evidence of the wisdom of this individual, whomsoever he may have been. The record of the events, subsequent to the death of Jesus and the outpouring of the Spirit, at Pentecost, are fully confirmed in the experience of Spiritualists today. Like the first Christians, Spiritualists are maligned and calumniated by the ignorant, as were the followers of the Nazarene.

Sadly, the Christian Church in two thousand years of implementation of the teachings of Jesus, has fallen far short of the mark in maintaining his standards. Indeed, it could be safely affirmed that Jesus has been totally disregarded, except as a nominal figurehead. Images of long dead Gods and Goddesses have been invoked in shoring-up the edifice of Holy Mother Church: Astarte (Ashtoreth, Ishtar), Minerva, The Earth-Mother, (Queen of Heaven), symbol of fertility and fruitfulness, has become Our Lady, Mother of our Lord. This lady is venerated and worshipped as freely as of old. In place of the old Gods, stand the images of the Saints, many of whom are frauds: e.g., St. George, St. Christopher. (Many have, in recent years, been demoted, in recognition of the fact that they were figments of someone's all too vivid imagination). Rich vestments and cloth-of-gold are much in evidence. Solemn processions are held, with pomp and ceremony, during which images of the Saints are displayed to the masses: just what they need to keep them entertained and in awe of the splendour of the occasion. The service itself is ritualistic: tinkling bells, holy water, incense: the Mystery of the Eucharist: the bloodless sacrifice of the Mass. This ritual is a legacy from the animal sacrifices of Ancient Rome and has nothing whatever to do with the true Holy Communion, which is the Communion of Spirit.

Fortunately for the sanity of the average person, many priests and ministers sincerely endeavour to instil into the minds of their parishioners the Christian principles of love and service to their fellows.

Chapter 7

Does "God" Exist?

How does one approach the question of the Existence of God? Philosophy has proved conclusively that God does not exist. God has been defined as, "The greatest conceivable being!" This definition, in itself, is misleading, as it seems clear to the present writer that such a definition falls far short of a comprehensive idea of Deity. It is also perhaps true to suggest that one could not begin to conceive the nature of God, such being beyond human capacity. That being so, then all further argument is futile. If, however, one is convinced of the fact of the resurrection: the continuance of life beyond the physical death, then must all doubt as to the existence of a Supreme Intelligence be laid aside.

Referring to the doctrine of the resurrection from the dead, (1 Corinthians Ch 15 verse 12): the Apostle Paul, suggested that: if there is no truth in the doctrine that Christ rose from the dead then, "is our preaching vain and your faith also is vain". He emphasized the importance of the Doctrine, when he said, "If after the manner of men I have fought with Beasts at Ephesus, what will it profit me if the dead rise not?" (v 32). All his striving would have been futile, if there was no truth in this teaching. Happily, one is able to affirm the truth of the Resurrection and, consequently, the existence of God.

What then is the purpose of maintaining or striving after high personal standards? If there is no guiding or directing hand, how is one to benefit from "good-works" or how can the very concept of "goodness" be any different from our concept of "evil"? What is the point of working for the good of mankind? Clearly, if there is no moral or progressive advantage in being better, rather than worse, why should one be concerned at all? The answer lies in the self-evident truth that constructive activity of any kind has advantages over destructive behaviour and results in greater security and hence, greater happiness for men and women. Destructive behaviour produces nothing of use or utility and is, prima-facie, less desirable than good works. The same can be said in respect of all activity of any nature or degree. Man is capable of evaluating for himself the quality of his own behaviour and also that of his peers

It, therefore, follows that belief in the existence of Deity is not essential for the development of sound moral ideas or the leading of a spiritual life.

But an enlightened religious belief helps a person to understand why he has been granted the gift of life and points the way ahead.

Chapter 8

Insight

A knowledge of the value of the human soul assists in resolving the complex questions of human relationships. No longer is one free to indulge oneself freely, without regard for personal responsibilities. One, definitely, has obligations towards others, which must be fulfilled, if there is to be any progress, either for the individual or the Race. It is a question of personal responsibility and the end product of a life spent in either constructive or destructive conduct.

I do believe in "God" in the sense and to the extent to which I am capable of conceiving the Divine Nature. I do so directly as the result of certain dream-experiences, which I recorded many years ago, in which I felt myself to be the recipient of Divine Love, poured upon me from a source of Light, Love and Power. Such momentary illumination was accompanied by a sensation of Paternal and loving Care: Compassion and Love; of forgiveness and concern for the children of Earth.

I had these dreams, initially, at a time of doubt and uncertainty in my youth. As a result, I developed a firm conviction in the existence and omnipresent Love of a Creator Spirit. Such a belief provides great advantages for the believer, who has the support and foundation of Divine Guidance as a stabilizing factor in his or her life. It also reinforces one's ideas as to the development of sound moral principles, as a guide throughout life's tortuous vicissitudes. In other words: one should choose to do good rather than evil, as such is productive of further good and is beneficial not only to the individual but to the Community as a whole. Not only is there an external advantage in good works, but the individual himself benefits internally by the consciousness of personal progress, which naturally results from activity of a selfless nature. It is part and parcel of the march towards personal salvation: not by faith, indeed, but by the progressive development of character: by works.

Thus it will be apparent that my own belief as to the existence and nature of God arises not as a result of reasoned argument, but merely from my subconscious and subjective experiences or feelings. It is, therefore, of no value for the purpose of evidence as to its validity. In spite of this logical flaw, it may still be of interest for me to outline my thoughts on the concept of the Divine Origin of Man.

In his first letter to Corinthians, Chapter 2, the Apostle Paul refers to the fact that things of the spirit cannot be physically perceived but are only evident to the spiritual person. In verse 14, he says: "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned". This passage makes clear the fact that he understood the nature of spiritual insight. A preoccupation with material things excludes the possibility of spiritual perception.

Chapter 9

Re-incarnation

Hindu/Buddhist tradition suggests that all forms of life spring from Brahma, the Creator Spirit, or Principal of the Heavenly Hierarchy. It suggests that all are subject to the continuous cycle of birth, death and re-birth; the latter being instantaneous upon death, so that there is no break or intermission from this continuum, until one finally achieves the state of Nirvana or perpetual Bliss. Thus, individual life forms evolve, through aeons of growth and development from lesser to higher forms. After, presumably, numerous incarnations in the form of a Human-Being, and subject to there being no regressive development, the soul eventually reaches the point at which re-union with Brahma occurs. Henceforth, the soul is no longer subject to the law of rebirth in the physical world.

One could not disagree with the concept of a gradual refinement of the individual personality, in the movement towards perfection, which is the basis of the doctrine of Re-incarnation. In this sense, all Human endeavour, tending towards the guidance and improvement of the Species, is beneficial for Mankind and is directed towards a common end: the spiritual elevation of the Race.

The concept of a lengthy evolutionary process, necessitating continuous re-birth in the physical world has some appeal. It is an hypothesis which is readily understood and comprehended by everyone. "If you don't succeed this time around, then next time will possibly be better". One can belabour the idea of the continuity of life in a Spiritual World from now until Doomsday, without convincing people that it is going to be fun; as they have no concept of the Spiritual World. The world we know is a different affair and for this reason many people are prepared to lend credence to the doctrine of Re-incarnation, as a possibility, if not a fact.

The Christian world rejects the idea of Re-incarnation, as such a system would conflict with its doctrines regarding the Second-Coming of Christ and the establishment of a Heaven upon Earth. A moment's reflection will convince any reasonably intelligent person that these ideas are fatuous, as is much of the doctrine developed subsequent to the teachings of Jesus of Nazareth.

Christianity also rejects the related doctrine of the Transmigration of Souls, which acknowledges the possibility of regression to a lower life form in a subsequent re-incarnation. It would be abhorrent to Western minds to contemplate the possibility of one's next life taking the form of an insect or other animal: somewhat lower down the evolutionary scale. One must definitely reject this doctrine, even if one toys around with that of Re-incarnation. I prefer to reject both doctrines; believing, as I do, in the existence of a Spirit-world of infinite compass and extent: quite capable of accommodating all the past and future generations of Mankind. I believe that this world is contemporaneous with the Physical Universe and, indeed, forms the very essence and framework upon which the latter is constructed. I believe that death merely releases the soul to an awareness of a greater reality and that there is ample scope for development and growth in the various states of the Spirit-world. Such a scheme obviates the necessity for continuous re-birth in the physical world.

The fact that I also believe in the Communion of Spirit: in the intercourse between Physical and Spirit-worlds also leads me to reject these Hindu-Buddhist doctrines. That there is conflict between the ideas of Resurrection, as understood by Spiritualists, and Reincarnation, as taught by the Eastern Religions, must be obvious to any thinking person. There can be no Spirit-communion between people here on Earth and those who have been immediately re-born into this world, on passing hence. The argument for Re-incarnation has evidently been modified in some Spiritualist circles by the proposition that one spends a period of adjustment in the Spirit World, prior to launching upon a further incarnation, but that continuous re-incarnation is inevitable.

Chapter 10

Evolution

Whatever the origin of the Universe, no one could be so naive as to imagine that such an infinitely complex, vast and varied Cosmos could be the result of an accidental combination of non-existent elements in a non-existent vacuum in non-existent empty space. One cannot conceive such an idea as "Nothingness", as this is beyond the capacity of Man to imagine. Thus, we are expected to believe that a spontaneous process of evolution commenced some billions of years ago as a result of some completely unplanned and unforeseen combination of chemical processes (which themselves must have been subject to pre-existing laws of physics) but which spontaneously resulted in the formation out of absolutely nothing, initially of the Universe: our own Solar system and finally the Earth itself, as a nursery for developing life-forms. The answer to the question of the origin of all things is simply that we do not know, nor can we ever really comprehend the nature of a beginning. I freely confess that my mental equipment is inadequate to enable me to embrace these questions with any degree of satisfaction. What is clear, is that there must have been a supreme intelligence, as an underlying force to establish the initial laws, upon which the framework of the Universe was constructed. Laws can never be said to create themselves. As to the "Big Bang" theory: very well, perhaps things did originate in this way and proceed to develop into the Universe as we know it. Matter, in a recognizable form had to exist prior to that event. There is no argument here, even though the theory has to be speculative, based upon our limited capacity to "observe" the Universe today. The pre-existing laws must have existed: matter as we see it must have a beginning or at least, a preceding history of which we must remain ever ignorant.

One does not personally disagree with the principle of evolution; or with the idea of natural selection: neither of which is incompatible with the concept of a Divine Intelligence, as the source of all things. It is only the mind limited in its concept of God and Creation by narrow doctrinal views, which has trouble with the idea of the evolution of the species.

What we do observe in relation to the world and the universe around us, is a highly complex organization which has resulted in the development of Man as the highest life-form on the planet Earth, himself endowed with almost limitless intellectual potential.

It is Mankind's physical and intellectual development that raises him so far above the other life forms on the planet. Not only has he the ability to organise his affairs in a social way, but he may even speculate on the things he observes around-about him. He can ask the question, "What is life all about?"

Is it all, indeed, a futile exercise? Is man not just a microbe crawling about on some planet, deluding himself that he is of greater value and importance than the other life forms, which he observes around about him? Perhaps! Yet may he not be permitted to exercise his mind in recording his experiences and perhaps contributing to the sum total of human progress? Is it not desirable for him to pursue life in a positive and intelligent manner: recognizing Mankind's collective dependability and seeking to understand and share the experiences of others? If this is the proper course, should we not pursue it, zealously, and thereby try to make a contribution to the evolution of humankind?

Chapter 11

The Call to Perfection

The solution to the problems of human relationships and the resolution of the age-old conflicts, which arise between competing nations, lies in the call of the Nazarene to Perfection. His words testify to the true value of the Human Soul. They reveal the essential spirituality of Man: the relationship which exists between Mankind and the Creator-Spirit: a relationship of parent and offspring.

The Quaker, George Fox, saw the import of these words as a verification of the true Spiritual status of Man. "Be YE, therefore, Perfect: as YOUR Heavenly Father is Perfect". (Matthew Ch 5, v 48). Gone in a flash are those spurious doctrines of the Fall and Vicarious Atonement: gone Pre-destination and Election. The "Kingdom of Heaven" is open to all, without reservation or consideration of numbers. Jesus comes into his true nobility and stature, not as a Heavenly King and Judge of Men but as a Messenger of Light, sent into a dark and ignorant world, from whence he soon left it, but not without leaving a message of true comfort.

The Sermon on the Mount remains, as testimony to his recognition of the Spiritual law: which demands that one have a loving concern for one's fellows.

It is, perhaps, unfortunate for the subsequent development of sectarian divisions in the Western World, that Christianity was subject to the influence of Polytheism for so long, before becoming the predominant faith of the Roman world. The adoption of the Platonic doctrine of the Trinity, as well as the related and Pagan doctrine of the Ministry (Worship) of the Saints, had unfortunate consequences for future generations of Christians. Had these erroneous developments not occurred, the Prophet Mohammed would not have subsequently been compelled to reject these "Fundamental" Christian concepts, when developing his own ideas of a Cosmos based on the Unity of Creation, as a whole.

Whilst the Prophet was right to reject such, patently, Pagan doctrines: he unfortunately modelled his concept of the Creator (Allah) upon the monotheistic and somewhat threatening image of the Jewish God, Jahweh. Thus Mohammed sees God as all-powerful but Merciful. Power is qualified by mercy, which is not synonymous with love. Had Christianity retained the Monotheist concept of the Universal God when developing its Theology and not insisted on deifying Jesus, Islam might have been a very different Faith from what it is today. After all, Jesus never claimed to be the "Only begotten Son of God", nor, indeed, did he ever refer to the concept of a Tri-partite Deity. (The passage at St. John's Gospel, Ch 3, v 16, which commences with the words, "For God so loved the world...." is in the nature of commentary by the writer of the document. Indeed, this probably applies to the whole of verses Nos. 13 to 21 of this Chapter). Had the Prophet, Mohammed, not been obliged to reject much Christian doctrine, the Christian concept of a "Loving" God might well have had a place in Islamic philosophy.

There is no doubt, in this writer's mind, as to the spiritual nature of the early visions of Mohammed, who experienced a brilliant illumination, whilst meditating in the Arabian Desert, somewhere around 600AD.

Chapter 12

Socialism as a vehicle for progress

It is essential that the progressive movements of the 19th and 20th Centuries be maintained and developed and not destroyed by the power and greed of the privileged. Socialism: a philosophy which remains valid, in spite of the mistakes made in its name, has a vital part to play in the progress of the world.

The principle of the fundamental equality of Mankind has a spiritual basis, which cannot be denied. Socialism, therefore, is the political expression of a Spiritual principle: that the material benefits provided by the Creator are for the use of all God's children and not for the exclusive privilege of the few. It is through the application of this principle that Humanity must progress and not via Capitalism, which is essentially geared to the further enrichment of the wealthy. It should be realized that if a reasonable standard of living is reached through speculative systems by the working classes, this is merely incidental and not a result of the application of philosophies intentionally beneficial to the masses. The "Good times" are passing. What one is witnessing in Australia (and no doubt in the rest of the world) at the beginning of l995,(and accelerating through to 2000) is a calculated and sustained assault upon the living standards of the majority, by the forces of privilege and materialism. In this they often have the support of those who are regarded as the leaders in the religious life of the Community. The Public Service (here in Australia) is being dismantled and Public Property sold-off to the greedy. The reason for this attitude is the spiritual destitution and opportunism of politicians, bereft, as they undoubtedly are, of any real sense of Public responsibility.

Gone are the days when, even in political life, there was an element of moral appreciation: that one is bound by spiritual considerations as well as physical. The layman can have no confidence in either clergymen or politicians, both of whom are ignorant of their true obligation as servants, not masters of the people. In old age, one feels saddened by the thought that younger generations are constantly subjected to an onslaught of materialist propaganda, through all the organs of Mass Media. Controlled and administered by insensitive corporate bodies, they consider only the aspect of profitability, in their deliberations and activities. International financial corporations are the source of the world's woes, amply aided and abetted by subservient politicians, who permit speculation in the money market on a tremendous scale. Thus materialism controls the destinies of the millions of the poor, who have little influence upon the activities of the scoundrels who, all too often, are lauded and applauded as public benefactors one year and the next are charged with corruption and fraud upon a massive scale. But one could continue endlessly such raillery against the wickedness of the world.

It is for the individual to distance himself from such a life, if he is to avoid contamination by materialism. One should seek to acquire a measure of security for oneself and dependents through honest toil but, thereafter, should rest content. Those who lust after the physical things of life to the exclusion of spiritual considerations must ultimately understand: that one takes nothing from this world but the net product of a lifetime's activity. This is what it is all about: nothing more than the development of character and experience. We as individuals, in due course, enter the Spiritual world, bearing in our own natures the accumulated experience of a lifetime: be it long or short. The quality of that experience depends upon the general tenor of our life here on Earth. We really reap a harvest of our own sowing.

Therefore, a belief in the existence and presence of God in our lives is of assistance in providing us with a sense of purpose and perspective in daily living. In addition, a belief in the ministry of Angels and the reality of the future life gives us confidence in the love and concern of the Creator for the Creature. More than this it is neither possible nor necessary for us to comprehend. As Paul says, "Now we see through a glass darkly: but then face to face. Now I know in part; but then I shall know, even as also I am known". (l Corr.Ch 13, v 12) So long as we are moving forward towards the goal of perfection, no matter how slowly, we are fulfilling our duty towards our Creator, our dependents and ourselves.

Chapter 13

Revelation

Revelation is not confined to any particular branch of the family of Mankind but is part of the daily life of all people. It forms an underlying and essential part of the life of Christians of all denominations as, indeed, the life of Jesus, itself, was a demonstration of the presence of the Holy Spirit at work in the affairs of Men. The Jewish history is full of references to the work of the Spirit. It is unfortunate that this principle is no-longer understood by the majority of men and women, as the Spiritual Communion is a source of much support and assistance to mankind.

One has only to ask via the medium of prayer, to receive help and guidance throughout life's troublesome times. The Christian Church generally denies the reality of revelation today: (relying upon Paul's statement to the effect that "tongues shall cease and prophecy pass away", as conclusive authority for the cessation of the work of the Holy Spirit.) (See l Cor 13, v 8). Similarly, Muslims believe that Mohammed was the last and greatest Prophet. Both these ideas are entirely misconceived. "Knowledge", of course, has increased since Paul's time and continues to multiply. Paul was undoubtedly visualizing the "coming end of all things", an event anticipated daily by the Jewish followers of Jesus.

There is one advantage accruing to the Hindu and the Buddhist. It is the idea that the wheel of life is turning inevitably in the direction of Union with Brahma. Implicit in this doctrine is the notion that all life forms have sprung from Brahma. There can be no conflict on this point between the writer and the proponents of the Eastern religions. Jesus himself is reported to have said, "I go unto my Father and to your Father: to my God and to your God". He draws no distinction between himself and other men and women, although he later states that, "I and the Father are One!" The meaning to be given to his statements depends upon the reader's view of Jesus himself. To a statement of "Union", with God, there can be no objection: as an exclusive claim, there could be great exception to the statements recorded in the Gospel of John. The writer's view is that at no time did Jesus claim precedence over other members of the Human Race or suggest that he was an exalted soul: far surpassing common mortals. That he was an enlightened soul, cannot be denied, nor would one say that he was not sent into the world upon a Divinely-inspired mission. However, one would hesitate to enter into speculation as to his precise status. I am certain that he was an historical figure and an ordinary member of the human race.

Acceptance of the fact of the immortality of the Soul, necessarily leads to belief in the existence and presence of a Creator God. Personal immortality could hardly be conceived, without the idea of a supervising and guiding hand. I am convinced of the validity of the doctrine of the Resurrection, as a basic fact of life. Here again, my conviction is not the result of an act of faith but of another dream-experience at the age of 16 years, in which, I believe, that I was visited and communed, both physically and verbally, with my mother, who had passed-on to a higher state, ten years previously. This event profoundly affected my views: leading to a sincere belief in the existence and ever-present Love of God. Obviously, if the individual personality survives the physical death, then "God" must exist. There can be no other possible explanation: mankind must be part and parcel of a much greater scheme than one can physically comprehend.

It is the idea of God as Infinite and Omnipresent Love, which is of supreme importance. It was the Prophet Isaiah, who first emphasized the notion of the "Concern" of the Creator for people: who demonstrated the relationship of God to Mankind as that of a Father to His children. This is a loving and dependent relationship, the concept of which is confirmed by sub-conscious and internal experiences of a mystical nature. T.E. Lawrence, when travelling the Arabian wilderness during the First World War, met an Arab Holy Man, at Wadi Rumm, who constantly repeated the words, "The love is from God and of God and to God". This, Lawrence states, was the only occasion on which he heard a Muslim mention "Love" as an attribute of Divinity and this from a man who, in the West, would be regarded as mad. (See Seven Pillars of Wisdom, Ch.63 by T.E.Lawrence). The statement is significant, as confirming the idea of the omnipresent Love of God: that love is essentially a Divine and Sacred attribute, issuing from the Creator throughout the Universe and returning in a constantly flowing, circular motion to the Godhead. Such an idea accords with the traditional teachings of Islamic Suffi's, whose philosophy is based on this principle.

It is through the medium of Divine Love that Mankind can approach its Creator. It is really possible for each and every individual to enter into a relationship with God, through the vehicle of prayer: expressed in terms of acknowledgement and gratitude for the gift of life and of the guidance and support, which is freely available to each and every person, regardless of situation or of status. The Creator's Love acknowledges no boundaries of race, colour or creed, for all are subject to the law of Universal Love. It is this Divine Love, which ameliorates and places in perspective all human activity. It finds its expression in a Divine compassion for the follies and weakness of Mankind.

Chapter 14

Conclusion

From the concept of the concern and love of the Creator for the work of His hand, it is not hard to reach a conclusion as to the Divine Origin of Man. The fact is that man has a spiritual (Divine) origin, with the innate potential for spiritual progression. No matter how degraded he may become, there will always be the opportunity for reformation. No-matter what calamities he, through ignorance and selfishness, may inflict upon his fellows, ultimately the good must prevail over the evil. This is true because in spite of the gift of "Free Will", which is God's gift to humanity, there will always be the yearning and striving of the majority of men and women away from evil, towards the good.

Eventually good must prevail, because people instinctively recognize that order must take precedence over chaos. We live in a barren and wicked world, in which selfishness is predominant. Concern for one's communal responsibilities is being denigrated by those in Public life, whose task is surely to enhance the happiness and well-being of the people. There is a great need for loving persons to actively state their concept of truth: that Mankind is an Unity and each one bears responsibilities towards his neighbour.

Within each and every human being: indeed, within all forms of Creation, there is that which is indestructible and Divine. Religion is but the striving of Mankind towards an understanding of this truth; no-matter how varied its form or confused its approach. There is no such thing as "True Religion": to make such an assertion is to close the door to knowledge. One can only comprehend the true nature of things to a limited degree. It is not possible for Man to encompass within his understanding the Universal Whole. The best we can do is to seek a measure of personal illumination: to approach as far as possible to a perception of Truth. To understand and obey the “Call to Perfection” is to fulfil one's high potentiality: to perceive the Divine origin of Man and to march forward in fulfillment of the ultimate destiny of Mankind.

John Roberts First penned 1995 Amended Jan l996, 15 Feb 98, 27 July 98, 8 May 99,2 Mar 2000. John Roberts, Sydney, Australia l997 :

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