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Joined: Mon Sep 24, 2012 1:16 am +0000
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Location: Wellington, New Zealand
Hi all,

It strikes me as strange that the following paragraph:
Quote:
(553.4) 48:6.23 You should consider the statement about “heaven” and the “heaven of heavens.” The heaven conceived by most of your prophets was the first of the mansion worlds of the local system. When the apostle spoke of being “caught up to the third heaven,” he referred to that experience in which his Adjuster was detached during sleep and in this unusual state made a projection to the third of the seven mansion worlds. Some of your wise men saw the vision of the greater heaven, “the heaven of heavens,” of which the sevenfold mansion world experience was but the first; the second being Jerusem; the third, Edentia and its satellites; the fourth, Salvington and the surrounding educational spheres; the fifth, Uversa; the sixth, Havona; and the seventh, Paradise.

sits in the middle of a list of the various service divisions of Morontia World Seraphim.

What does the paragraph have to do with Morontia World Seraphim at all? Or with Morontia Life (the title of the paper) at all?

Thanks,
kiwi


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Joined: Wed Jan 23, 2008 11:09 am +0000
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The only connection I can find is that the last word on the preceding passage is "heaven". So with that, I guess they try to explain what heaven means.


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To me, this is one of the UB's major charms. It took me a while to figure out that it had a penchant for introducing a term several pages before defining it. It also is fond of this kinds of excursion, which underscore the vastness of the narrative that it is unspooling. The story is simply too expansive to tell in one go.

It often requires repetition and clarification, and the definition of the Racial Interpreters affords the book an opportunity to map the UB's cosmology onto the Bible's. The UB constantly demonstrates a strenuous concern on the part of its authors for the reader's perception. There are all those asides about the difficulty of translating cosmic realities into time-based thinking. This passage strikes me like that, as if they are saying, "Oh by the way, while we're on the subject of 'the first heaven', we really should explain that...etc."


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Hmmm, it seems that most of the earlier "heavens" have the primary concern of fostering morontial life and are the initial dwelling places of those who have recently become embodied in morontial forms.

Also, maybe the charm of the somewhat circular or roundabout narrative may be that it may introduce us to a more circular perception of time. In another place in the book I remember the revelators comparing typical human logic of proceeding from simple to advanced with a more universal viewpoint, that of origins-> current situation-> destiny.


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kiwi2 wrote:
Hi all,


Quote:
(553.4) 48:6.23 You should consider the statement about “heaven” and the “heaven of heavens.” The heaven conceived by most of your prophets was the first of the mansion worlds of the local system. When the apostle spoke of being “caught up to the third heaven,” he referred to that experience in which his Adjuster was detached during sleep and in this unusual state made a projection to the third of the seven mansion worlds. Some of your wise men saw the vision of the greater heaven, “the heaven of heavens,” of which the sevenfold mansion world experience was but the first; the second being Jerusem; the third, Edentia and its satellites; the fourth, Salvington and the surrounding educational spheres; the fifth, Uversa; the sixth, Havona; and the seventh, Paradise.



What does the paragraph have to do with Morontia World Seraphim at all? Or with Morontia Life (the title of the paper) at all?

Thanks,
kiwi


I find the point of insertion and context quite relevant to the Paper itself:

Paper 48

The Morontia Life

(541.1) 48:0.1 THE Gods cannot — at least they do not — transform a creature of gross animal nature into a perfected spirit by some mysterious act of creative magic. When the Creators desire to produce perfect beings, they do so by direct and original creation, but they never undertake to convert animal-origin and material creatures into beings of perfection in a single step.

(541.2) 48:0.2 The morontia life, extending as it does over the various stages of the local universe career, is the only possible approach whereby material mortals could attain the threshold of the spirit world. What magic could death, the natural dissolution of the material body, hold that such a simple step should instantly transform the mortal and material mind into an immortal and perfected spirit? Such beliefs are but ignorant superstitions and pleasing fables.

(541.3) 48:0.3 Always this morontia transition intervenes between the mortal estate and the subsequent spirit status of surviving human beings. This intermediate state of universe progress differs markedly in the various local creations, but in intent and purpose they are all quite similar. The arrangement of the mansion and higher morontia worlds in Nebadon is fairly typical of the morontia transition regimes in this part of Orvonton.

The Paper is not about seraphim but about our experience and the functional organization of the morontia worlds designed and created for the process/purpose of mortal ascension, including one section of seraphic ministry to mortal on the morontia worlds - the first heaven.

The subject of the quote provided is one of the most profoundly important topics I found in the UB - what is heaven like really? I rejected the eternal perfection of cloud riding mortals ("saved" ones that is) early in life and always hoped to get just a glimpse of what might be in store for us. The versions of the visions of the heavenly abode barely touched the perfecting adventure of continued discovery, experience, wisdom, and work to come; and I think the author is trying to demonstrate that some people have actually had such glimpses but did not truly understand the multiple "levels" of the heavens that we are to traverse in the eternal heavenly adventure!!

8)


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Thanks everyone - very helpful and interesting.
kiwi


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