The early evolutionary mind gives origin to a feeling of social duty and moral obligation derived chiefly from emotional fear. The more positive urge of social service and the idealism of altruism are derived from the direct impulse of the divine spirit that [right now] indwells your human mind.
This idea-ideal of [love] doing good to others — the impulse to deny the ego something for the benefit of one’s neighbor — is very circumscribed at first. Primitive man regards as neighbor only those very close to him, those who treat him neighborly. As religious civilization advances, one’s neighbor expands in concept to embrace the clan, the tribe, the nation. Then is enlarged the neighbor scope to embrace the whole of humanity, even [as Jesus taught] that we should love our enemies. And there is something inside of every normal human being that tells that this teaching is moral — right. Even those who practice this ideal least, admit that it is right in theory.
All men recognize the morality of this universal human urge to be unselfish and altruistic. The humanist ascribes the origin of this urge to the natural working of the material mind; the religionist more correctly recognizes that the truly unselfish drive of mortal mind is in response to the inner spirit leadings of the indwelling Spirit.
But man’s interpretation of these early conflicts between the ego-will and the other-than-self-will is not always dependable. Only a fairly well unified personality can arbitrate the multiform contentions of the ego cravings and the budding social consciousness. The self has rights as well as one’s neighbors; neither has exclusive claims upon the attention and service of the individual. Failure to resolve this problem gives origin to the earliest type of human guilt feelings.
Human happiness is achieved only when the ego desire of the self and the altruistic urge of the higher self [the indwelling Spirit] are so coordinated and reconciled by the unified will of the integrating and supervising personality. The mind of evolutionary man is ever confronted with the intricate problem of refereeing the contest between the natural expansion of emotional impulses and the moral growth of unselfish urges predicated on spiritual insight — genuine religious reflection.
The attempt to secure equal good for the self and for the greatest number of other selves presents a problem which cannot always be satisfactorily resolved in our time-space frame. Given an eternal life, such antagonisms can be worked out, but in one short human life they are incapable of solution. Jesus referred to such a paradox when he said: “Whosoever shall save his life shall lose it, but whosoever shall lose his life for the sake of the kingdom, shall find it.”
The pursuit of the ideal — the striving to be Godlike — is a continuous effort before and after death. The life after death is no different in the essentials than this mortal existence we currently share. Everything we do in this life which is good contributes directly to the enhancement of our future life. Real religion does not foster moral indolence and spiritual laziness by encouraging the vain hope of having all the virtues of a noble character bestowed upon one as a result of passing through the portals of natural death. True religion does not belittle man’s efforts to progress during this, our mortal lease on life. Every mortal gain is a direct contribution to the enrichment of the first stages of our upcoming immortal survival experience.
It is fatal to man’s idealism when he is taught that all of his altruistic impulses are merely the development of his natural herd instincts. But he is ennobled and mightily energized when he learns that these higher urges of his soul emanate from the spiritual forces that indwell his mortal mind.
It lifts man out of himself and beyond himself when he once fully realizes that there lives and strives within him something which is eternal and divine. And so, it is that a living faith in the superhuman origin of our ideals validates our belief that we are the children of God and makes real our altruistic convictions, the feelings of the brotherhood of man.
Man, in his spiritual domain, does have a free will. Mortal man is neither a helpless slave of the inflexible sovereignty of an all-powerful God nor the victim of the hopeless fatality of a mechanistic cosmic determinism. Man is most truly the architect of his own eternal destiny.
But man is not saved or ennobled by pressure. Spirit growth springs from within the evolving soul. Pressure may deform the personality, but it never stimulates growth. Even educational pressure is only negatively helpful in that it may aid in the prevention of disastrous experiences. Spiritual growth is greatest where all external pressures are a minimum. “Where the spirit of the Lord is, there is freedom.” Man develops best when the pressures of home, community, church, and state are least. But this must not be construed as meaning that there is no place in a progressive society for home, social institutions, church, and state.
When a member of a social religious group has complied with the requirements of such a group, they should be encouraged to enjoy religious liberty in the full expression of their own personal interpretation of the truths of religious belief and the facts of religious experience. The security of a religious group depends on spiritual unity, not on theological uniformity. A religious group should be able to enjoy the liberty of freethinking without having to become “freethinkers.” There is great hope for any church that worships the living God, validates the brotherhood of man, and dares to remove all creedal pressure from its members.
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