103:2.10 (1131.9) Man tends to identify the urge to be self-serving with his ego—himself. In contrast he is inclined to identify the will to be altruistic with some influence outside himself—God. And indeed is such a judgment right, for all such nonself desires do actually have their origin in the leadings of the indwelling Thought Adjuster, and this Adjuster is a fragment of God. The impulse of the spirit Monitor is realized in human consciousness as the urge to be altruistic, fellow-creature minded. At least this is the early and fundamental experience of the child mind. When the growing child fails of personality unification, the altruistic drive may become so overdeveloped as to work serious injury to the welfare of the self. A misguided conscience can become responsible for much conflict, worry, sorrow, and no end of human unhappiness.
Me here: Such important concepts here!! This is the very essence, truly, of the Jesusonian Gospel!!God NEVER withdraws from the children and plilgrims of time! Not ever. Not for any reason whatsoever.
God NEVER withholds paternal love and the Divine Affection from the children and pilgrims of time! Not ever. Not for any reason whatsoever.
God NEVER requires anything for giving forgiveness or mercy to the children and pilgrims of time! Not ever. Not for any reason whatsoever.
But the disloyalty by and the guilt of those children of time can, and so often does, lead to a self-separation due to our feelings of guilt and our anxieties which are a result of fear - the fears of lost salvation, fears of unworthiness, fears of God's anger and wrath, fears of our own ignorance and sinfulness. "A misguided conscience can become responsible for much conflict, worry, sorrow, and no end of human unhappiness."
The Master taught us, and the UB reiterates, the universe reality fact that God loves all the children of time in all of creation. God loves us each personally and directly and God loves us all collectively and uniformly too.
But we can isolate ourselves from God by our own fears and guilt. Guilt can and does destroy human happiness and prevents the peace of mind that always comes to those children of time that do not fear God or the wrath of God but embrace the relationship of parent and child as taught by the Master. God's love and mercy must be received...not given. God's love and affection and mercy and forgiveness are ALWAYS given and cannot be deserved or earned or bargained for by sacrifice or gifts or bribes or pleas!! We receive love and mercy to the degree that we give love and mercy to others...according to the teachings of the Master and the Revelation we study here together.
89:10.2 (984.5) Sin must be redefined as deliberate disloyalty
to Deity. There are degrees of disloyalty: the partial loyalty of indecision
; the divided loyalty of confliction
; the dying loyalty of indifference
; and the death of loyalty exhibited in devotion to godless ideals.
89:10.3 (984.6) The sense or feeling of guilt is the consciousness of the violation of the mores; it is not necessarily sin. There is no real sin in the absence of conscious disloyalty to Deity.
89:10.4 (984.7) The possibility of the recognition of the sense of guilt is a badge of transcendent distinction for mankind. It does not mark man as mean but rather sets him apart as a creature of potential greatness and ever-ascending glory. Such a sense of unworthiness
is the initial stimulus that should lead quickly and surely to those faith conquests which translate the mortal mind to the superb levels of moral nobility, cosmic insight, and spiritual living; thus are all the meanings of human existence changed from the temporal to the eternal, and all values are elevated from the human to the divine.
The confession of sin is a manful repudiation of disloyalty, but it in no wise mitigates the time-space consequences of such disloyalty. But confession—sincere recognition of the nature of sin—is essential to religious growth and spiritual progress.
89:10.6 (985.1) The forgiveness of sin by Deity is the renewal of loyalty relations following a period of the human consciousness of the lapse of such relations as the consequence of conscious rebellion. The forgiveness does not have to be sought, only received
as the consciousness of re-establishment of loyalty relations between the creature and the Creator. And all the loyal sons of God are happy,
service-loving, and ever-progressive in the Paradise ascent.
2:4.2 (38.2) God is inherently kind, naturally compassionate, and everlastingly merciful.
is it necessary that any influence be brought to bear upon the Father to call forth his loving-kindness. The creature’s need is wholly sufficient to insure the full flow of the Father’s tender mercies and his saving grace.
Since God knows all about his children, it is easy for him to forgive. The better man understands his neighbor, the easier it will be to forgive him, even to love him.
2:4.4 (38.4) Mercy is the natural and inevitable offspring of goodness and love. The good nature of a loving Father could not possibly withhold the wise ministry of mercy
to each member of every group of his universe children. Eternal justice and divine mercy together constitute what in human experience would be called fairness.
2:5.1 (38.6) “God is love”; therefore his only personal attitude towards the affairs of the universe is always a reaction of divine affection.
The Father loves us sufficiently to bestow his life upon us. “He makes his sun to rise on the evil and on the good and sends rain on the just and on the unjust.”
2:5.2 (39.1) It is wrong
to think of God as being coaxed into loving his children because of the sacrifices of his Sons or the intercession of his subordinate creatures, “for the Father himself loves you.” It is in response to this paternal affection that God sends the marvelous Adjusters to indwell the minds of men. God’s love is universal
; “whosoever will may come.” He would “have all men be saved by coming into the knowledge of the truth.” He is “not willing that any should perish.”
2:6.6 (41.4) The affectionate heavenly Father, whose spirit indwells his children on earth, is not a divided personality—one of justice and one of mercy—neither does it require a mediator to secure the Father’s favor or forgiveness. Divine righteousness is not dominated by strict retributive justice; God as a father transcends God as a judge.
2:6.9 (42.1) Facing the world of personality, God is discovered to be a loving person; facing the spiritual world, he is a personal love; in religious experience he is both.
Love identifies the volitional will of God. The goodness of God rests at the bottom of the divine free-willness—the universal tendency to love, show mercy, manifest patience, and minister forgiveness.