Spiritual Guidance

SPIRITUAL GUIDANCE

BY KAYE COOPER

ARLINGTON, TEXAS

This article is based on material in THE URANTIA BOOK, on a survey of individual religionists, including both readers of THE URANTIA BOOK and non-readers, conducted in 1980, and on conversations with other individuals since that time. All page and paragraph citations are references to THE URANTIA BOOK. Page and paragraph references are according to the original Book format. Each citation is also referenced by paper, section, and  paragraph to accommodate translations and formats which do not follow the original Book format. Thank you to all those who so generously shared their experiences.

If we are to do the Father’s will, then presumably there is some way for us to ascertain what that will is. We can apply logic; we can look to the example of good lives; we can consult the opinions of other people personally or through their writings; we can consult epochal revelations, and more. All these methods are helpful. However, we have available to us personal sources of our Father’s guidance.

THE URANTIA BOOK tells us that personal revelation is continuous (P 1107:2 / UB 101:2.12) Jesus; speaking of the Spirit of Truth, promised that, “Every earth child who follows the leading of this spirit shall eventually know the will of God.” The way by which we will know his will is faith. Jesus told his apostles and twelve of the evangelists, “Your religion shall change from the mere intellectual belief in traditional authority to the actual experience of that living faith which is able to grasp the reality of God and all that relates to the divine spirit of the Father …. the religion of the spirit consists in progressive revelation … ” (P 1731:2 / UB 155:6.3)

SOURCES

We have three primary sources of spiritual guidance: (1) the Thought Adjuster, (2) the Spirit of Truth, and (3) the Universe Mother Spirit (P 381:3 & P 1681:2 / UB 34:6.9 & UB 150:3.7 )

The Thought Adjuster comes to us with a specific plan for intellectual and spiritual development. (P 1204:5 / UB 110:2.1) He is primarily concerned with preparing us for the future life beyond this one. (P 1192:1 & P 1204:2 / UB 108:5.6 & UB 110:1.4) Most of his work is done on the superconscious level. (P 1204:3 / UB 110:5) We are unable to receive direct communication with our Thought Adjuster (with rare exceptions) until we have attained the second or first psychic circle of self-mastery. (P 1210:10 / UB 110:6.15)

The Spirit of Truth is more concerned with now. He is the teacher of truth and the comforter. (P 1948:3 / UB 180:4.3) He is our personal tutor on accurate understanding of the message of Jesus. (P 2060:6 / UB 194:2.1) The influence of the Spirit of Truth is perceptible. On the day of Pentecost the apostles and other believers felt the arrival of the Spirit of Truth. They were filled with a “new and profound sense of spiritual joy, security, and confidence immediately followed by a strong urge to go out and publicly proclaim the gospel…” (P 2059:1 / UB 194:0.1)

The Mother-Spirit makes it possible for the Thought Adjuster and Spirit of Truth to function and she works with them. (P 379:4 / UB 34:5.4&5) She also gives us the services of at least three orders of her children: the adjutant mind spirits, the guardian seraphim and the master seraphim of planetary supervision. Through the ministry of the Mother Spirit and her children, we receive the urge to worship (P 1245:4 / UB 113:4.4), the urge to pray (P 1245:4 / UB 113:4.4), the development of evolutionary religion (P 1003:5 & P 1110:13 / UB 92:0.5 & UB 101:5.10), the circumstancing of our lives toward growth (P 1245:3 / UB 113:4.3) and the fostering of the growth and development of our civilization. (P 1255:6 / UB 114:6.7) The Book is talking primarily about the Mother Spirit and her children when it makes the statement, “…work out the details of your earthly sojourn in connection with the intelligences of the infinite spirit…” (P 66:1 / UB 5:.3.5)

Perhaps at this point it would be helpful to describe a variety of types of guidance. We know that a great deal of the leading we receive, especially from the Thought Adjuster, is not on a conscious level. (P 1207:2 / UB 110:4.1). The following types of guidance are ones of which we may to some degree be conscious.

CIRCUMSTANTIAL GUIDANCE

Reading THE URANTIA BOOK was probably the first time most of us had given serious thought to angels and certainly the first time we had read a description in detail of their teaching efforts on our behalf. Yet many of us had already felt their influence in our lives without having a unifying concept by which we could understand and discuss what was happening. Life is full of seeming coincidences which teach us lessons – lessons small and large, many times the same lessons over and over again. Many lives have taken significant turns because of physical or social circumstances which redirect the person’s thinking. These experiences are very probably a result of seraphic work.

Once they have read about the work of seraphim in THE URANTIA BOOK, many people take great delight in actively watching for the circumstances of life which might lead to growth. Events which might have been considered disasters, or at least misfortunes, become opportunities to grow. Many seek celestial assistance and open themselves to a better knowledge of the Father’s will by such active observation. Having prayed about a particular difficulty, one individual may find a relevant comment in a book he happens to read. A friend may call and, without knowing the problem, say the very thing which unlocks the puzzle. A newspaper headline, a piece of artwork, a song on the radio – the variety of sources is enormous so long as a person is open to the possibility. Being alert to the possible influence of the seraphim in our lives has brought much growth, joy and satisfaction to many lives.

VOICES AND VISIONS 

A much more controversial method by which some people feel that they receive guidance is that of hearing voices and seeing visions. First let us deal with voices which are perceived by the physical ear and visions which are seen with the physical eye. Evidently, from THE URANTIA BOOK reports of Gabriel appearing to Mary and John’s mother, Elizabeth, and of midwayers letting Peter out of prison, these types of events are possible. They appear, however, to be very rare.

Experiences of voices heard by the mind’s ear and visions seen by the mind’s eye are not so rare. Internal visualizations have been relatively common. Visualizations are frequently symbolic of concepts and events. Sometimes these have been in answer to prayer, sometimes apparently unsolicited. Such visions have occurred in the midst of crises, during rest, at prayer or worship, etc. Sometimes, as one might expect, these visual experiences are combined with the voice or other sound experience. 

Many people have brief voice experiences throughout their lives which help them through difficult situations with succinct advice or words of support and encouragement. Perhaps this voice is simply higher levels of our unconscious or our humanly acquired conscience. It may be the Spirit of Truth (P 1286:7 / UB 117:5.9) or possibly on rare occasions even our Thought Adjuster. (P 1192:4 / UB 108:5.9) 

Quite a few individuals have described hearing with their mind’s ear words, sentences, paragraphs, even entire compositions which form in their minds in ways which feel different from their ordinary thought processes. In most cases reported, the material received in this way was gentle, inspiring, and uplifting, often including humor appropriate to the receiving person. In some instances where advice was sought from the voices, answers seemed to have been carefully given so as to avoid imposing on the will of the receiving person – in fact, they are sometimes said to be downright frustratingly unhelpful. A number of persons experiencing this type of voices indicate that the voices claim to be angels, many of whom give their names. 

The claim to be conversing with angels is probably the most controversial aspect of these experiences, especially since THE URANTIA BOOK says that seraphim making actual contact with humans is “very unusual.” (P 1246:4 / UB 113:5.5) Perhaps these voices are the “sudden emergence into consciousness of ideas which have been grouping themselves together in the submerged mental levels … ” (P 1207:3 / UB 110:4.3) Perhaps they are exactly what they purport to be. Any individual having such an experience will find assistance in the Book (especially P 1244-6 & P 1254-8 / UB 113:3-5 & UB 114:5-7) but no concrete answers. The results of voice and visual experiences frequently have been enhanced, fruitful and happy lives.

FEELING OR KNOWING 

This next category of guidance is a difficult one to even put a name to. We tend to say, “I feel that I should” do this or that. Almost everyone responding to our survey referred to intuitions or feelings. Yet these feelings have little to do with emotions and still less to do with our physical senses. Perhaps they are the influence of the soul in its functioning to feel values. (P 1219:5 / UB 111:3.6) In some cases they may be simple conscience or the product of our “sub-merged mental levels.” (P 1207:7 / UB 110:4.3) Perhaps they are what is termed “spiritual insight,” the “inner and spiritual communion” which results “from the impress made upon the mind of man by the combined operations of the Adjuster and the Spirit of Truth … (P 1105:0 / UB 101:1.3)Perhaps they are not really feelings but the parent of thoughts – a thought emerging so slowly that we perceive it before its clear emergence into consciousness. Probably each of these (and other things too) is experienced as a “feeling” or “knowing” at one time or another. 

Whatever the origin, people experience feelings about the truth of a situation or the rightness of their own actions. In fact, these feelings are probably the ultimate arbiter of their guidance. Frequently their first reaction to a new idea is, “How does it feel?” And after having prayed, counseled with friends, consulted THE URANTIA BOOK (or their memory of it), using their humanly acquired facts and logic, applying their common sense, and whatever else they may do, the final thought is often, “Now, how do I feel about it?” Those who receive guidance in some other fashion, such as circumstances, voices, or visions, tend to accept or reject that guidance based on these feelings.

Many individuals find that they are not at peace with themselves when their thoughts, words, or actions are not in keeping with this inner feeling. Sometimes they spend days feeling uncomfortable about their lives until they recognize that they must do some praying and serious thinking about some aspect of their lives. Once their thoughts, words and actions are harmonious with this knowing inside them, they are at peace once again. Sometimes the conflict is caused by their bowing to the influence or persuasion of someone else and they behave in a way not consistent with their inner selves. Sometimes they may have made selfish decisions which this true self recognizes and rejects. Whatever the cause, peace is restored when they respond to the truth within themselves.

PARTNERSHIP 

Some people report an experience which they consider to be guidance, but which varies quite a bit from the other forms described. It occurs when the individuals are actively engaged in serving their fellows (consciously or unconsciously). In such a circumstance the serving individual involved silently expresses desire for God’s help in the situation. Then frequently he seems to say just the right thing to the person with whom he is talking, with the result that the other person’s spiritual needs are met. The serving individuals are unconscious of specific leading. They report simply feeling in partnership with spirit or feeling that God’s love is flowing through them. 

These occurrences seem to take place when the serving individuals are relating to others in a non-directing, loving way. There is no attempt to tell the person what he ought to do. The servers are not concerned with their own cleverness or goodness but are concentrating on a simple, loving communion with the other person. It is possible that this is what Jesus described as making “your appeals directly to the divine spirit that dwells within the minds of men.” (P 1765:4 / UB 159:3.3) 

Such experiences may be the influence of the Spirit of Truth since we are told that he “directs the loving contact of one human being with another.” (P 1951:0 / UB 180:5.11) These occurrences of partnership with spirit are certainly high points of fulfillment and satisfaction in the life of the server.

VALIDITY 

A major concern which some people have about spiritual guidance is, “How does one judge its validity?”, Our minds are quite capable of fooling us, and we are warned that genuine guidance may be distorted and even result in fanaticism. (P 1208:4-5 & P 1209:4 / UB 110:5.5&6 & UB 110:6.4) 

Validation of experience may be attempted by going to accepted religious authority for approval. But Jesus gave us his method, a better method of religious validation. 

The Book describes Jesus’ approach to religion as if It were analogous to the technique of experiment used in modern science (Develop a theory, experiment, observe results and test replicability). Jesus followed the method of experience. (P 2076:5 / UB 195:5.14) We may perceive an insight or intuition or in some other way we believe that we have received guidance. But we’ll not know whether what we perceive is truth unless we act upon it – unless we try it in our lives and look at the results. Those results tell us if we have something worthwhile or not. This is one way in which we can use the method of experience. It is also the method of faith in that we act upon our trust that we are guided. 

Our faith is small at first, but it draws strength from the experience which we have as a result of acting upon our guidance. Each time we act and observe the results, our faith grows until it approaches that mature faith which is defined as religious assurance. 

Jesus urges his followers to become their own prophets (P 1731:5 / UB 154:6.7); to depend not on someone else’s words but upon their own religious experience. He said: “The religion of the spirit leaves you forever free to follow the truth wherever the leadings of the spirit may take you. And who can judge, perhaps this spirit may have something to impart to this generation which other generations have refused to hear?” (P 1731:3/ UB 154:6.5) He wasn’t talking just to the apostles and evangelists, but to each person who hears his words and follows them in any generation. 

Ultimately then, the validity of our guidance depends upon our trying it in our lives. There are many ways in which THE URANTIA BOOK can assist in this process. It can provide some criteria by which to judge the consequences of acting on our guidance.

As one example, the, Book provides a test of the validity of mystical experiences. (P 1000-1 / UB 91:7.5-12) The test can be applied to any experience in one’s life. Experience is worthwhile if it improves life on seven levels.

1. Does it improve one’s physical health? 
2. Does it improve one’s mental functioning? 
3. Does it socialize one’s religious life? 
4. Does it spiritualize one’s every-day life? 
5. Does it enhance one’s appreciation for truth, beauty and goodness? 
6. Does it conserve one’s current level of values? 
7. Does it increase one’s God consciousness? 

This test provides a practical means of judging any guidance experience which we have had. 

The primary validity concern is that we do not exalt our own ideas to the level of the words of God. (P 1094:3 & 1208:4 / UB 100:1.1 & UB 110:5.5) We are cautioned many times in THE URANTIA BOOK of the dangers of assuming that our intuitions, urges or feelings originate with the Thought Adjuster. (P 1199:4, P 1207:2-4, P 1208:4-5 & P 1213:1&4 / UB 109:5.3, UB 110:4.2-4, UB 110:5.5-6 & UB 110:7.6&9) We can avoid that problem by taking all of our guidance, in whatever form it might appear, and labeling it “source unknown” and “quality unknown.” If it passes our tests of logical evaluation and intuitive truth response, then we can test it in our lives to determine its quality. If the quality is good, the source hardly matters.

So, what about the situation in which our guidance does not seem to satisfy the tests we apply? We will have those situations, especially at first when we are just starting out. At times, our subconscious fears may appear to be guidance. Personally, I toss out any intuitions that have the fear emotion associated with them. Time after time these have proved to be inaccurate. Evidently, they arise out of my subconscious fears. Certainly, we may misinterpret our guidance. It is important to remember that we will always be subject to errors of reception or interpretation, just as a baby at first struggles to understand its parent. Like the baby, we will improve in our ability to discern and interpret the wisdom given us. Yet even as we mature, the possibility of error is always with us. While Jesus admonished the apostles and evangelists not to discount truth “because the channel of its bestowal is apparently human” (P 1733:0 / UB 155:6.12), he also made it clear to Nathaniel that divine truth from human sources is always subject to error. (P 1768:4 / UB 159:4.8) 

My own approach varies from situation to situation, but at one time or another I use some or all of the following: When I recognize something which I think may be guidance, I first “feel” for an inner sense about its truth. Then I check it out against such logical criteria as its own internal logic and its consistency with God’s nature and qualities, my highest values, and my knowledge of universe law. I pray for wisdom and clarity of perception, sometimes over a length of time. If I continue to feel right about it, I take a faith leap and act upon that guidance. Then I observe the results on myself, on the people around me, and on the situation. I apply what I call Jesus’ test: “Does it bring God to man? Does it bring man to God?” (P 1388:5 / UB 126:2.5) I always try to keep in mind that any guidance is filtered through my mind and is therefore subject to imperfections. In the long run I look at those seven levels of my life to see if things are progressing satisfactorily. And finally, there are times when I have to take on faith that I have chosen God’s will because I have done so to the best of my ability. If I have done that, what more can I do unless I receive further illumination?

TECHNIQUES

Now I would like to share with you the techniques which I have gleaned from THE URANTIA BOOK and from the responses we received from our survey. 

With regard to the external circumstances of guidance reception, the Book states and our survey certainly supports that there are no limitations. (P 2064:2 / UB 194:3.10) Guidance may be received any place, at any time. 

The techniques which facilitate guidance can be stated with this brief formula. 

(1) Pray and worship (both talk to God and listen). 

(2) Actively grapple with life (make decisions and serve your fellows). 

(3) Want (need, yearn) to do the Father’s will more than anything else in the world. 

Prayer and worship are essential elements, in spiritual guidance. Prayer enlarges our spiritual receptivity (P 2065:8 / UB 194:3.20) and worship is the best time for the Thought Adjuster to communicate with our souls. (P 1641:1 / UB 146:2.17)

There are seven attitudes which we should carry to prayer. 

(1) Prayer ”should be done as unselfishly as we are able. (P 999:9 / UB 91:6.6) 

(2) We should maintain a joyful feeling of thanksgiving. (P 1640:4 / UB 146:2.15) We can even be thankful for the hard places in life if we recognize that they are opportunities to grow and learn. 

(3) We must pray in faith (P 1620:7 / UB 144:3.14), believing that our prayers will be answered. That does not mean believing in the childish manner that we will receive exactly what we ask for but knowing that the father will supply what we need for the situation. 

(4) Prayer goes nowhere if we are not sincere in it. God answers the soul’s attitude (P 1002:4 / UB 91:8.12), so if the words don’t match the attitude, the words simply aren’t heard. 

(5) We are advised to pray intelligently, according to our light. (P 1620:9 / UB 144:3.16) We shouldn’t ask for that which we know the Father won’t give, such as preferential treatment or requests which violate God’s laws as we understand them. (P 1638:3 / UB 146:2.3)

(6) We should be trustful. (P 1620:19 / UB 144:3.17) Once we recognize that the Father’s will would be the best possible outcome of our prayer, we can actively and sincerely seek that. We can say, in effect “this is what I have figured out for this situation. It’s the best I can come up with, but what I’d really like is for your will to emerge.” Then we let the situation go, release our willful hold on it and become receptive to God’s will.

(7) The last step is to go a bit further and open ourselves to change. That’s what prayer is really about anyway – to change ourselves. (P 1639:3 / UB 146:2.8) We can magnify the effects if we take the attitude, “Here am I; use me; reconstruct me.”

THE URANTIA BOOK gives us some indications of what to pray for. The number one prayer in importance is the prayer for the knowledge of the Fathers will. (P 1640:3 / UB 146:2.14) Number two is the prayer for guidance over the pathway of earthly life. (P 1640:3 / UB 146:2.14) A corollary to this second one is not to ask God to solve problems, but to ask for wisdom and spiritual strength while we get busy working on our problems in partnership with spirit. (P 999:8 / UB 91:6.5) We are advised to pray for others: for the welfare of our families and friends, for the extension of the kingdom of heaven, and most difficult, to pray for those who ill-use us. (P 1639:6 & P 1640:2 / UB 146:2.11 & UB 146:2.13) 

As to the methods we use in prayer, Jesus advised that one’s real petitions be made in private (P 1640:1 / UB 146:2.12) but also warned against becoming too isolated. He made it a practice to take three apostles to be near him while he prayed (P 2055:2 / UB 193:3.2) and at times sent all the apostles away to pray in pairs. (P 1544:1 / UB 138:7.2) 

Rodan stated that relaxation enhances our spiritual receptivity. (P 1777:2 / UB 160:3.1) One of our respondents expanded on this concept. He said: “It appears certain to me that guidance cannot be effective when the seeker is under intense pressure and cannot pay attention to the receipt of subtle and often instantaneous images in the preverbal layers of mind.” However, if circumstances do not permit relaxation, seek spiritual counsel anyway. 

Dialogue is recommended in THE URANTIA BOOK as the best prayer technique for us to follow. (P 997:5 / UB 91:3.7) Several of our respondents mentioned a dialogue. One commented, “Sometimes I just ‘talk it over’ with Jesus or my Thought Adjuster. Sometimes I write it down in dialogue form … ” Another person described his technique this way: “Sometimes while sitting on a bus or driving in my car I talk (in my head) to God as if he were sitting in the car with me. I discuss my concerns, ideas, etc. If I ask a question, I try to listen for an answer however it might come. After a moment or more of listening, I return to sharing my experience of the moment with God.” 

The technique which enables prayer to enlarge our channels of spiritual receptivity is persistency. Repeating a prayer-even a spiritually unsound prayer, if it is prayed earnestly and longingly and is a sincere expression uttered in faith, will expand the soul’s capacity for spiritual receptivity. (P 1621:1 / UB 144:4.2) When I first read several years ago that I should be persistent in my prayer, it didn’t make much sense to me. Surely God didn’t need me to repeat things. It took a while to dawn on me that God didn’t need them repeated, I did. Furthermore, repeating them in a meaningless fashion wouldn’t have the desired effect. It is the soul’s attitude which one is practicing. Of course, I benefit from praying earnestly and longingly in faith and sincerity. This keeps reminding me that I am cooperating with spirit in finding the answer to my prayer. 

To me one of the most fascinating bits of information in the Book has always been that the Thought Adjuster is able to teach the human mind when it “flows freely in the liberated but controlled channels of creative imagination.” (P 1199:2 / UB 109:5.1) I conjecture that several different activities would come under this heading: delightful sessions of speculation and brainstorming in worshipful problem-solving. 

One of the aspects of prayer which is easy to overlook is the listening part. It’s hard to communicate with someone who is always chattering. I suspect our spiritual guides feel that way about us. Jesus taught his followers to “remain for a time in silent receptivity to afford the indwelling spirit the better opportunity to speak to the listening soul. The spirit of the Father speaks best to man when the human mind is in an attitude of true worship.” (P 1641:1 / UB 146:2.17) One of our respondents gave a very simple formula for prayer: “Be still, listen, ask, listen.” 

There are two places in the book which I wish to recommend to you for prayerful study, because they have so much to teach about prayer. The laws of prevailing petitions on page 1002 (P 1002 / UB 91:9) gives a step-by-step method of achieving an effective prayer life. On page 2089 (P 2089/ UB 196:0.10-13) can be found the beautiful and powerful description of what prayer was to Jesus. As I studied it again and again over time, this paragraph made me recognize that I had placed entirely too many limitations on what prayer is. 

The door was opened to a whole new realm of ways to relate to deity through prayer. 

The second category of helpful techniques is “Action: decision-making and service.” Two of our respondents expressed an urge to action so beautifully. One described it this way: “Our Adjuster, together with any other spiritual influences on us, must have something to work with… we must be spiritually active, sincerely making decisions, being of service – doing what we believe is right in every situation that arises… I believe that the ‘spiritual guidance’ that is most productive comes when I am actively trying to do what I believe is something of worth, when I give my adjuster something to adjust”. Another commented: “Cause your mind to want to be receptive to spiritual guidance all of the time… Pray for guidance, try to determine what you should do, assume that you have been given such guidance (whether you are certain of this or not) then embark. Step forward and act. Don’t be so self-critical if you don’t like the results. Try to learn from the experience.”

One of our respondents noticed in her life that no further guidance on a topic seemed forthcoming until some action had been taken on the guidance already given. 

The action on which Jesus placed so much stress was service. One respondent expressed the connection between service and communion this way: “I utterly desire continuous communion, but I think that I grow toward that by losing myself in service, finding the traces of God in the real around me, and letting the sense of the Father’s presence grow as I continue to seek and find and choose and do his will.”

Our spiritual association with others provides mutual stimulation to growth. (P 1094:2 / UB 100:0.2) One person commented: “The biggest contributors for me in growing to the point of perceiving guidance have been the many wonderful friends I’ve known who read the Book and are living proof that it works.”

We are told we don’t discipline our minds enough. (P 1213:1/ UB 110:7.6) One aspect of discipline is that of allowing enough time to make decisions. It requires both patience and stamina to continue to grapple with a problem for any great length of time. Nevertheless, time is frequently necessary to allow us to receive whatever guidance might be forthcoming. One person commented, “… if instead of rushing in impulsively into a situation, deciding on the spur of the moment, I wait a while; then, most of the time, after asking for guidance, I will be given a new insight into the situation, a higher view of it, a greater perspective … ” 

An important pattern is brought out in the Book: it is necessary to make many small decisions to firmly establish a habit. One builds up to the critical decisions with this method. (P 1708:1&2 / UB 153:1.2&3) One respondent applies the principle in this way: “I find that with practice, guidance becomes much easier to recognize. So, I ask for guidance all the time, not just for large decisions… I develop the habit of using guidance all the time with a Unity concept: ‘Every thought is a prayer.’ It really made me stop and consider and eliminate the garbage.” 

We can help ourselves to maintain a constantly receptive attitude by a vigilant questioning of the environment. One respondent reported his questions: “Can I learn something important here? Is there something I can do for someone here? Has this occurred before? Maybe it’s a lesson I didn’t learn the first time.” We can also work in partnership with spirit by seeking help at the moment we need it. Even in the midst of a conversation we can express a quick, silent prayer and then relax, knowing that the spirit will work in partnership with us. 

The communion of prayer and worship and the action of decision-making and service are both conducive to the reception of spiritual guidance, but we must maintain an appropriate balance between the two. Jesus’ plan was to provide short retreats from life for his apostles but mainly to keep them in active service. (P 1000:3 / UB 91:7.2) 

The final consideration in receiving spiritual guidance is the most important: a desire to do the will of God. Choosing to do the Father’s will is a little like being a traveler who enters what he thought was uncharted wilderness only to discover that an explorer has gone before. Not only that, but the explorer has blazed the best possible trail through the wilderness. The traveler has a choice: he can determine to express his uniqueness and originality and strike out to blaze some lesser trail, or he can gratefully accept the excellent path left by the explorer and eventually arrive safe and triumphant on the far side of the wilderness. 

The best way I know of to overcome our desire to express our own wills is by becoming so close to the Father’s infinite goodness that we are overcome with the desire to become that beautiful. All other motives pale before our yearning to be and do anything the Father asks. Our reward is a greater and greater capacity to enjoy the pleasure of his presence. 

I said earlier that there were three basic techniques which facilitate the reception of guidance:

(1) Pray and worship.

(2) Make decisions and serve.

(3) Want to do the Father’s will. 

In the final analysis the first and second are meaningless without the third. In the list on page 1206 (P 1206 / UB 110:3.7-10) of four things by which we can consciously enhance Adjuster harmony, three of the four are simply various aspects of wanting to do the Father’s will. 

Certainly, seeking to do the Father’s will is the core of our religious experience. A steadfast desire to do his will becomes an active and all-pervasive motivator in our lives, the drive around which all other considerations center. Such a whole-hearted dedication to the beauty and excellence of the Father’s way will surely facilitate our growing perception of his will for our lives.

CONCLUSIONS 

While we must exercise caution and wisdom to avoid the dangers of elevating our own ideas to the level of commands from on high, we should also be sure not to miss the real experience of a living religion. It is our opportunity to move beyond belief in God’s watch care and guidance to true faith to actively seek his will and do what we understand that will to be. And in those moments of success, we will indeed be sharing our lives with God.

End

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