08 Gods And Their Claims

When the doer responds to the claims of the god, Light of the Intelligence goes out in the doer's thought which follows the pull of nature.

Light of its Intelligence furnishes the doer with the means of accomplishing the doer's worship. But the doer is not aware of this.

The great effort of nature gods is to obtain the subjugation and service of human thinking.

Therefore it is represented by the priests of a religion that the thinking is inferior to belief. The believer is given to believe that feeling is superior to thinking, and that, in religion, thinking should follow the promptings of feeling.

The priests may say that thinking leads the soul away from the god. They say that if the soul gives up its devotion to the god it will be led away from him and be lost to God as a soul. This is quite true.

When the doer follows the Light of the Intelligence, it is led away from nature and from the gods it has fashioned out of nature. The nearer an embodied doer is to nature, the more quickly will that doer respond to the pull of nature by religious worship; and it is proper that such a doer should worship in this way while it is sense-bound.

As a doer responds more to the Light of its Intelligence, it begins to question. The questions are about power, right and wrong, God and man, the visible and invisible, the real and unreal. These a nature god answers through the senses; his messages are interpreted in terms of feeling, and they affect the heart.

By contrast, the Triune Self answers with the Light, showing to the doer the solution by the Light. At the proper time, the doer must choose between the
worship of nature and that of the Triune Self and Light.
Every doer knows when that time has come.

As the doer advances in development, it recedes from belief until it may reach through agnosticism and denial to disbelief in any god. Disbelief usually comes
through progress in the natural sciences and through thinking, which disprove some of the assertions of theology, discredit some of the sources of revelation, question the motives of the revealers and of the priesthood, and lead to disbelief in everything that cannot be verified by physical measurements and the reactions of science.

Disbelief also comes when thinking is developed in the doer to the extent that it realizes the injustice of a god who disobeys the moral code which he proclaims for his children, and who demands that the "will of God", the "wrath of God", and the "ways of Providence" be accepted as an excuse or explanation of his iniquities.

Disbelief, however, is wrong. It is worse for one to break away from religion, deny the existence of a god and assert that death ends all, than to share the naive
belief in the "ways of Providence" and the "will of God". The gods do exist; and they can furnish to the body food and things that make physical life pleasant.

They are entitled to gratitude for what they give: but not to worship as the Supreme Intelligence.

The manner in which humans are taught the law of thought is the way in which they want to think or learn. That way is to let the doer, so long as it remains
sense-bound, consider a personal God as its creator, a God of mercy and love, the source of power, and the administrator of justice according to a moral code.

Complete Triune Selves, The Government of the world, provide the code of morals by influencing the human beings who develop a religion. This code is suited to the requirements of the people who look to their God as their creator, preserver, destroyer and lawgiver.

Without religions, the doers in human beings would have nothing to hold them in check. Each feels the presence of his Triune Self, but in their sensuous stages people do not sense its qualities and power, and in their ignorance they seek in nature for their God.

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