A place to discuss how faith experiences have changed your life.
Wed Apr 17, 2013 12:00 am +0000
OMG!!! I completely understand what you are talking about. I couldn't go into detail either here, I understand.
I have so many experiences.
Wed Apr 17, 2013 4:43 am +0000
AMEN personal religious experiences
0:12.13 We are fully cognizant of the difficulties of our assignment; we recognize 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. But we know that there dwells within the human mind a fragment of God, and that there sojourns with the human soul the Spirit of Truth; and we further know that these spirit forces conspire to enable material man to grasp the reality of spiritual values and to comprehend the philosophy of universe meanings. But even more certainly we know that these spirits of the Divine Presence are able to assist man in the spiritual appropriation of all truth contributory to the enhancement of the ever-progressing reality of personal religious experience — God-consciousness.
1:6.4 The prepersonal divine spirit which indwells the mortal mind carries, in its very presence, the valid proof of its actual existence, but the concept of the divine personality can be grasped only by the spiritual insight of genuine personal religious experience. Any person, human or divine, may be known and comprehended quite apart from the external reactions or the material presence of that person.<br>
2:6.1 In the physical universe we may see the divine beauty, in the intellectual world we may discern eternal truth, but the goodness of God is found only in the spiritual world of personal religious experience. In its true essence, religion is a faith-trust in the goodness of God. God could be great and absolute, somehow even intelligent and personal, in philosophy, but in religion God must also be moral; he must be good. Man might fear a great God, but he trusts and loves only a good God. This goodness of God is a part of the personality of God, and its full revelation appears only in the personal religious experience of the believing sons of God.
5:4.14 It must therefore be evident that composite Christian theology encounters great difficulty in attaining consistency. This difficulty is further aggravated by the fact that the doctrines of early Christianity were generally based on the personal religious experience of three different persons: Philo of Alexandria, Jesus of Nazareth, and Paul of Tarsus.
86:5.2 The ghost soul could be heard and seen, but not touched. Gradually the dream life of the race so developed and expanded the activities of this evolving spirit world that death was finally regarded as “giving up the ghost.” All primitive tribes, except those little above animals, have developed some concept of the soul. As civilization advances, this superstitious concept of the soul is destroyed, and man is wholly dependent on revelation and personal religious experience for his new idea of the soul as the joint creation of the God-knowing mortal mind and its indwelling divine spirit, the Thought Adjuster.
99:4.2 Social leadership is transformed by spiritual insight; religion prevents all collective movements from losing sight of their true objectives. Together with children, religion is the great unifier of family life, provided it is a living and growing faith. Family life cannot be had without children; it can be lived without religion, but such a handicap enormously multiplies the difficulties of this intimate human association. During the early decades of the twentieth century, family life, next to personal religious experience, suffers most from the decadence consequent upon the transition from old religious loyalties to the emerging new meanings and values.
99:7.5 Economic interdependence and social fraternity will ultimately conduce to brotherhood. Man is naturally a dreamer, but science is sobering him so that religion can presently activate him with far less danger of precipitating fanatical reactions. Economic necessities tie man up with reality, and personal religious experience brings this same man face to face with the eternal realities of an ever-expanding and progressing cosmic citizenship.
101:8.1 Belief has attained the level of faith when it motivates life and shapes the mode of living. The acceptance of a teaching as true is not faith; that is mere belief. Neither is certainty nor conviction faith. A state of mind attains to faith levels only when it actually dominates the mode of living. Faith is a living attribute of genuine personal religious experience. One believes truth, admires beauty, and reverences goodness, but does not worship them; such an attitude of saving faith is centered on God alone, who is all of these personified and infinitely more.
102:6.4 Faith transforms the philosophic God of probability into the saving God of certainty in the personal religious experience. Skepticism may challenge the theories of theology, but confidence in the dependability of personal experience affirms the truth of that belief which has grown into faith.
103:1.5 That religionists have believed so much that was false does not invalidate religion because religion is founded on the recognition of values and is validated by the faith of personal religious experience. Religion, then, is based on experience and religious thought; theology, the philosophy of religion, is an honest attempt to interpret that experience. Such interpretative beliefs may be right or wrong, or a mixture of truth and error.
103:8.1 Although both science and philosophy may assume the probability of God by their reason and logic, only the personal religious experience of a spirit-led man can affirm the certainty of such a supreme and personal Deity. By the technique of such an incarnation of living truth the philosophic hypothesis of the probability of God becomes a religious reality.
140:10.6 This new religion of Jesus was not without its practical implications, but whatever of practical political, social, or economic value there is to be found in his teaching is the natural outworking of this inner experience of the soul as it manifests the fruits of the spirit in the spontaneous daily ministry of genuine personal religious experience.
144:5.102 Though the apostles were not at liberty to present these prayer lessons in their public teachings, they profited much from all of these revelations in their personal religious experiences. Jesus utilized these and other prayer models as illustrations in connection with the intimate instruction of the twelve, and specific permission has been granted for transcribing these seven specimen prayers into this record.
146:2.4 3. By opening the human end of the channel of the God-man communication, mortals make immediately available the ever-flowing stream of divine ministry to the creatures of the worlds. When man hears God’s spirit speak within the human heart, inherent in such an experience is the fact that God simultaneously hears that man’s prayer. Even the forgiveness of sin operates in this same unerring fashion. The Father in heaven has forgiven you even before you have thought to ask him, but such forgiveness is not available in your personal religious experience until such a time as you forgive your fellow men. God’s forgiveness in fact is not conditioned upon your forgiving your fellows, but in experience</em> it is exactly so conditioned. And this fact of the synchrony of divine and human forgiveness was thus recognized and linked together in the prayer which Jesus taught the apostles.
146:3.4 And Jesus said to Thomas: “Your assurance that you have entered into the kingdom family of the Father, and that you will eternally survive with the children of the kingdom, is wholly a matter of personal experience — faith in the word of truth. Spiritual assurance is the equivalent of your personal religious experience in the eternal realities of divine truth and is otherwise equal to your intelligent understanding of truth realities plus your spiritual faith and minus your honest doubts.
146:3.10 The special instruction given by Jesus during their stay at Zebulun had chiefly to do with further discussions of the mutual obligations of the kingdom and embraced teaching designed to make clear the differences between personal religious experience and the amities of social religious obligations. This was one of the few times the Master ever discussed the social aspects of religion. Throughout his entire earth life Jesus gave his followers very little instruction regarding the socialization of religion.
155:5.10 And for a long time there will live on earth those timid, fearful, and hesitant individuals who will prefer thus to secure their religious consolations, even though, in so casting their lot with the religions of authority, they compromise the sovereignty of personality, debase the dignity of self-respect, and utterly surrender the right to participate in that most thrilling and inspiring of all possible human experiences: the personal quest for truth, the exhilaration of facing the perils of intellectual discovery, the determination to explore the realities of personal religious experience, the supreme satisfaction of experiencing the personal triumph of the actual realization of the victory of spiritual faith over intellectual doubt as it is honestly won in the supreme adventure of all human existence — man seeking God, for himself and as himself, and finding him.
196:2.1 Some day a reformation in the Christian church may strike deep enough to get back to the unadulterated religious teachings of Jesus, the author and finisher of our faith. You may preach a religion about Jesus, but, perforce, you must live the religion of Jesus. In the enthusiasm of Pentecost, Peter unintentionally inaugurated a new religion, the religion of the risen and glorified Christ. The Apostle Paul later on transformed this new gospel into Christianity, a religion embodying his own theologic views and portraying his own personal experience</em> with the Jesus of the Damascus road. The gospel of the kingdom is founded on the personal religious experience of the Jesus of Galilee; Christianity is founded almost exclusively on the personal religious experience of the Apostle Paul. Almost the whole of the New Testament is devoted, not to the portrayal of the significant and inspiring religious life of Jesus, but to a discussion of Paul’s religious experience and to a portrayal of his personal religious convictions. The only notable exceptions to this statement, aside from certain parts of Matthew, Mark, and Luke, are the Book of Hebrews and the Epistle of James. Even Peter, in his writing, only once reverted to the personal religious life of his Master. The New Testament is a superb Christian document, but it is only meagerly Jesusonian.
196:2.2 Jesus’ life in the flesh portrays a transcendent religious growth from the early ideas of primitive awe and human reverence up through years of personal spiritual communion until he finally arrived at that advanced and exalted status of the consciousness of his oneness with the Father. And thus, in one short life, did Jesus traverse that experience of religious spiritual progression which man begins on earth and ordinarily achieves only at the conclusion of his long sojourn in the spirit training schools of the successive levels of the pre-Paradise career. Jesus progressed from a purely human consciousness of the faith certainties of personal religious experience to the sublime spiritual heights of the positive realization of his divine nature and to the consciousness of his close association with the Universal Father in the management of a universe. He progressed from the humble status of mortal dependence which prompted him spontaneously to say to the one who called him Good Teacher, “Why do you call me good? None is good but God,” to that sublime consciousness of achieved divinity which led him to exclaim, “Which one of you convicts me of sin?” And this progressing ascent from the human to the divine was an exclusively mortal achievement. And when he had thus attained divinity, he was still the same human Jesus, the Son of Man as well as the Son of God.
196:2.4 But the greatest mistake was made in that, while the human Jesus was recognized as having a religion, the divine Jesus (Christ) almost overnight became a religion. Paul’s Christianity made sure of the adoration of the divine Christ, but it almost wholly lost sight of the struggling and valiant human Jesus of Galilee, who, by the valor of his personal religious faith and the heroism of his indwelling Adjuster, ascended from the lowly levels of humanity to become one with divinity, thus becoming the new and living way whereby all mortals may so ascend from humanity to divinity. Mortals in all stages of spirituality and on all worlds may find in the personal life of Jesus that which will strengthen and inspire them as they progress from the lowest spirit levels up to the highest divine values, from the beginning to the end of all personal religious experience.
196:3.17 Moral evaluation with a religious meaning — spiritual insight — connotes the individual’s choice between good and evil, truth and error, material and spiritual, human and divine, time and eternity. Human survival is in great measure dependent on consecrating the human will to the choosing of those values selected by this spirit-value sorter — the indwelling interpreter and unifier. Personal religious experience consists in two phases: discovery in the human mind and revelation by the indwelling divine spirit. Through oversophistication or as a result of the irreligious conduct of professed religionists, a man, or even a generation of men, may elect to suspend their efforts to discover the God who indwells them; they may fail to progress in and attain the divine revelation. But such attitudes of spiritual nonprogression cannot long persist because of the presence and influence of the indwelling Thought Adjusters.
Sat Dec 08, 2018 12:34 pm +0000
There's so much more about reality than meets an eye, but sometimes the eye meets it. First of all, I'd like to inquire whether anyone here has ever experienced what the UB calls "seraphic transportation", ie. out of this world travel? Although for me this has happened at least a couple of times as I can recall, and once it happened in the dream time. Later on, I would find interesting passages from the UB referring to the Melchizedek world being the first place where we encounter ascending mortals from different evolutionary background. When waking up, only one hour had passed since falling asleep, and I felt like I had just been visiting home; it was most intense feeling of belonging elsewhere than here. Of course, UB tells us to be careful regarding dream interpretations, although it confirms, as instance some biblical instances where people were contacted through their dreams. Not to mention how the UB itself was produced(!).
Personally, I do believe at least part of my experiences are colored by my own mind and interpretation. On the other hand, to some extent, that will always be the case.
During my 20s I found out having out of body experiences at will came quite naturally. Hours of meditation on a daily basis and spending a lot of time wandering in the arctic nature probably did its impact as well. I believe UB refers to this as reaching certain spiritual spheres. Traveling out of this world, on the other hand must be well supervised, so I don't think it was only my own achievement, even when there was no sight of my seraphic host. Some of the things I saw during these journeys, were backed up for me personally by the astronomical photos by Hubble etc. Back then I did not know what I was seeing. I was never interested in hanging around on this plane, but as soon as I entered consciously the spirit realm, so to speak, I would concentrate all my awareness and will power to more spiritual spheres, where I on many occasion entered, too.
Since the UB does not deliver us any characteristics at all regarding different beings from different spheres, it's hard to tell from what I experience, how much of it actually correlate with what UB is saying.
However, there are a couple of more intense encounters, which changed me on a very deep personal level. Of the two the first one happened when I was homeless for a couple of months, wandering on the streets, praying for people and meditating in churches. One day I was sitting in the church, meditating as usual. Having my eyes closed, suddenly it seemed as if someone had turned the lights on, as there was this strange light coming through my eye lids. In spirit, I looked upwards, and noticed this amazing cloud or field of energy descending towards me from above. It was so full of power, as if a thunder cloud, with lightnings crackling in it. This cloud hovered just above me, in all its majesty. Then I heard these words being spoken to me: "You are my son, and I am your Father". This was my encounter with the Spirit of my Father. If I remember correctly, after this, this cloud, the Spirit of the Father, descended in me, and repeated this three times. The peace that filled my being was completely out of this world. I felt so filled with this heavenly peace, that I could just sit in a forest, or anywhere for that matter, for hours and hours, still amazed by the intense peace my Father shed on me. It took many days, before this feeling started to wear off and integrate my life.
The other encounter happened years later, when my wife was in the hospital for a check up, late during the pregnancy of our fourth child. After I put the kids to sleep, I was taking the communion by myself late at night. Then something strange happened. I felt like being wrapped up by my seraphic host, and soon found myself being transported through the heavens. After we arrived to the destination, I looked around, and realized this mountain next to me. On this mountain there was a throne, and on the throne someone sitting, whose radiance was so bright, I could not detect the face. All around me I saw multitudes of heavenly beings. Then I heard the words being spoken to me: "Jesus is coming", and soon after that I was transferred back to my earthly vessel. The experience was so immense, that I was literally shaking, although not that much of fear or terror. I can very well understand all biblical passages where people are more or less terrified by their spiritual experiences. All I could do, was to lay down on the floor and fall asleep.
Now, although these experiences were spiritually very powerful, I do understand that being part of this isolated planed with all the havoc played on it, the discernment is of utmost importance. As instance, what to make of the words, Jesus is coming? I used to spend a lot of time trying make sense of biblical escatology and end times predictions, but as UB points out, we should be careful when it comes to things like this. Just don't get too religious about it, or at all. However, for me, this is what I experienced, and I do believe in the world of spirit nothing happens by accident
Later on, I found the description of the most holy mount of assembly from the UB (43:4.1 (489.4)), so it sort of made sense.
However, whether or not this is the truth regarding the matter, it's difficult to say objectively. Spiritually these experiences were very vivid and changed me on a deep level. If nothing else, I give them credit for this.