IntroductionMonjoronson - Forgiveness - Feb 15, 2010 - Special Session #3
Teacher: Monjoronson
Topics:
TR: Daniel Raphael
Moderator: Vicki Vanderheyden
February 15, 2010
Vicki: Dear Father, I ask that you accept the pure intention of this forum between Monjoronson, Daniel, Roxanne and I, and that it will serve your will and your desire to help us grow spiritually, and to assist others on our world to heal our planet. With that intention, I ask, that you encircuit us with your energy, you surround us with your protection, and Christ Michael, please provide your warmth, your compassion and your light to this process. Amen
Good morning, Monjoronson. (Good morning.) These sessions are becoming the highlight of my life. The contemplation and preparation for our conversations really have increased my growth exponentially, and I am forever grateful and humbled for this opportunity.
MONJORONSON: You are welcome, and we are glad to engage you this way, and all the readers and listeners as well.
Vicki: In this session, I am going to begin with some questions that extend and possibly clarify the topics from previous sessions, and then move on to some other topics that might open the door to some further discussion. I will first start, referring back to your beautiful lessons on forgiveness: Your lessons on forgiveness and justice just naturally lead us to a discussion on the act of mercy. So let me say this…. There are many who fear the judgment of God, and in some ways, actually fear their passing from this planet, because of it. Yet, we have been told that our Creator Son, Michael of Nebadon, is known for his demonstration of tremendous tolerance and mercy toward his created beings. It might be helpful, if in our meditations, in our thoughts, we have a more concrete picture of your mercy in action. So I have two questions: How would you define mercy? Can you talk to us about the merciful nature of your mission as our Magisterial Son?
MONJORONSON: Most certainly. Put in very simple terms, mercy tempers swift and linear minded judgment, justice. It is the tempering of the understanding of the nature of the individual, of their ignorance and the limitations of their mind and their intelligence. Mercy takes into account all of these factors and more, to render a softer estimation of an individual, and their passage to the mansion worlds. You might think in human terms, of human gender as justice being masculine and mercy being feminine, though these truly emanate from Christ Michael and his administration of this world. My position here is to be of assistance to your world, to move into a new era mercifully. This world and many in Nebadon need the mercy of Christ Michael, the mercy of Nebadonia, to allow it to produce more souls of greater fullness. There have been immense limitations placed upon this world by former administrators and managers, who went astray, leading you, the inhabitants of this world, in darkness, ignorance and even of more limited mind and mental capacity, to make rightful decisions. Yet, you have been informed, you have had the benefit of Christ Michael’s incarnation as Jesus, and his wonderful lessons to inform you how to live an equitable, safe and loving lifetime, to be a contribution to your world, and particularly to your own soul.
My mission is one of mercy, you might say, because it is an extension of Christ Michael’s mercy. Though a Magisterial Mission is part and parcel of every inhabited world’s experience, the timing of my arrival after Christ Michael’s Jesus experience, is timely for the preparation for the future. It is a way of sharing a greater understanding and wisdom in the management of a world. My presence here is to give each of you a more equitable co-creative and co-responsible experience in the direction and evolution of your world. Thank you.
Vicki: I’m going to move to a different question that has to do with your title, “Magisterial.” There has been some discussion in the past week about the meaning of your title, Magisterial Son. The word “magisterial,” has its connotations on our planet, some leaning towards justice and the justice system, others that are more of a “majestic” quality and nature. I’m thinking though, both basic meanings may have some validity in describing your role, they may also be very limiting to the scope of your mission. How does the title, “Magisterial” describe your function of our Magisterial Son?
MONJORONSON: In many ways, my coming here is as a “magistrate,” a “judge,” an individual who brings this “jury,” this “case,” meaning this era of Urantia’s existence to the end of an era, the dispensation. My arrival in the flesh will signal that magisterial aspect, where there will be a judgment given to those who are “sleeping survivors” in your world. Remember, this is only a judgment, not an order of execution. The orders of execution lie with the Ancients of Days in Uversa, of Orvonton. My judgment is simply that; it is my judgment upon a person and their worthiness to move ahead in their spiritual career, or not. The execution of that order is left to another body of individuals much removed from this realm.
There is, on the other hand, a bit of majesty to the presence of an Avonal Son, a Magisterial Son as myself, in that this individual is of Divine Origin, who comes with all of the Divinity of the Second Person of the First Source. The majesty of a Magisterial Son is to bring about a new era, a transition to a more evolved spiritual development of a world. My presence here now—not in the flesh, but as an unseen being among you—is to lay the foundations for this Magisterial Mission, “Majesty of Divinity,” for this new era. Much preparation needs to be done to move this ahead. It is crucial that this era come to an end, and a new one begin. This is a most unusual world, with a most unusual history and it being the world upon which Christ Michael made his final bestowal, adds to the mystery and perhaps you might say, “the drama and the majesty” of this world’s potential future. Great care is being given to that unfoldment, and for our more direct, co-creative engagement with you as individuals. Thank you.
Vicki: I’m going to open the door now to a couple of new topics. The first topic is something that we all struggle with at one time or another. It is at the heart of the faith process, and that is “doubt.” I’ll begin with the statement, “As a part of our religious upbringing, many of us have been conditioned not to question, or doubt the doctrine and practices of our religious institutions. Doubt is often considered a weakness and a lack of faith. Because of this we feel a sense of shame for doubting.
As a part of my journey towards spiritual growth, it seems that when I’m overcome with doubt, that is when I feel the most vulnerable. And yet I’m learning to ride the wave of uncertainty, because often what follows is insight, and a renewed sense of faith. Would you tell us more about the role doubt plays in our spiritual development?
MONJORONSON: I would be glad to. Doubt is institutionalized. It is given to you by the institution of religion. Were you to live without a religion, or the indoctrination authority of a religious organization, you would come to know God within you with a certainty that is sure and firm. Many of you, however, have been raised with a religious set of beliefs, therefore doubt is the anvil upon which you will beat into shape your new faith. Doubt is a process that you must go through. It is experiential; it cannot be denied. Only an authority which is inappropriate would cause you to feel shame from doubting. Doubting is truly your experiential way of coming to know with certainty and surety the presence and eminence of the Divinity that lies within you, waiting to bond with you and to know you, and for you to know it, in each moment of your life. Doubt is something you move through, rather than stumble upon and fall on your face and remain prostrate on the ground. You must stand up and face this doubt, overcome it and move forward.
To be uncertain is far different than doubting; uncertain is a transitory position; doubt is a judgment that you have made about some belief, and when it comes to the presence of God and the assurance of a positive, constructive afterlife through moral living, then doubt is inappropriate. Uncertainty will never be removed until you have passed through the portals of material death into the afterlife. Then you can be sure of where you are and how you got there. Doubt is something for you to engage consciously, rather than to hide away from and be ashamed of. Simply state, “I have doubts,” and then come to the point where you strive to understand your doubts and the reasons for them. Just because spirit is unseen does not mean it is unreal, for the reality of yourself exists even after your lifetime in the flesh ceases. Do you doubt that about yourself? Most people do not; most people do believe that there is something immortal about their being, which is one of the grand truths of life around the universe. You know that you exist, and you know that you are unique—you do not doubt that. You also do not doubt in a primitive faith that you will continue on into the future after this lifetime. Only “modern” people doubt their continuity after death, and this is usually from a guilt-ridden religious system that has been projected upon them, to force them to be “good.” Voluntary goodness, truth and beauty in the life of [the] individual surely will be sufficient for them to pass these portals of mortal life successfully. Thank you.
Vicki: Thank you. What spoke to me was the delineation between uncertainty and doubt. It clarified for me; it explained personally, more of the type of experience I’m having, when it occurs.
I think you already answered another one of my questions, and that was, will doubt be something that we will revisit throughout our entire ascendant career, or is it possible that we reconcile these feeling of doubt during our morontial journey? Do you have any other comments about that?
MONJORONSON: Yes. Doubt is a passing phase. Once you come to KNOW (and place that in capital letters,) the presence of God within you, the divinity that exists within you, that fragment of the Creator that has been given to you, once you KNOW this, you will have no doubts that your lifetime, your life experience is only one phase of many that will come after this mortal lifetime. Thank you.
Vicki: I’m not sure you would like to—or that you can address this—but what I’m thinking of are the five steps in a tier that you described to us as hope, faith, belief, trust and knowing. I’m wondering how you would define this whole concept of doubt and growth at each step of the way?
MONJORONSON: (Chuckling.) Most certainly. Doubt is below hope. Doubt is not a part of that five-tier system. Doubt is a negative belief, below the five-tier set of positive beliefs. Does this explain, or do you wish to assist me to provide you with a deeper answer?
Vicki: No. It surprises me. I envision doubt as something that as you travel from hope to faith to belief to trust to knowing, had a place in-between.
MONJORONSON: Let me comment further then. The factor of uncertainty does moderate your knowing. Uncertainty is more prevalent with hope than with knowing. Your knowing is the last step where certainty becomes more and more prevalent than with the earlier steps, beginning with hope. Doubt is a judgment, as I have said, which is at zero, and hope being at step number one. So the factor of uncertainty, of not knowing completely that God exists and you exist with God in the infinity of time, to let you know without uncertainty, that this is true. Thank you.
Vicki: Thank you. That’s very clarifying. I’m going to move on now to another topic. When asked in a former transcript, what the most important skill was that we could teach on Urantia, you said it was cooperation. There may be some in our world today, who would say, “What does he mean? We teach cooperation in our schools, we even have a curriculum for it, and we are cooperating with other nations.” But I’m sensing that we’ve missed some points here, and possibly conditions that affect our success and ability to cooperate. Could you speak to this?
MONJORONSON: Most certainly. Cooperating and cooperation are fundamental elements of loving. To cooperate, you must also exhibit other fundamentals of loving, which includes tolerance, patience, forbearance, acceptance and recognition, for example. These are all elements underlying the formation of love, the thought of oneness in unity of relationship. Cooperation is a working relationship, which may not truly let you understand the essence and presence of tolerance, but with continued cooperation, you will exhibit patience, tolerance, understanding, forbearance and acceptance of another. Cooperating is the beginning of peaceful relationship between families, clans, tribes and nations. It is the process of finding oneness. Cooperation and cooperating are essential for the formation of larger societies. You have examples of this in Europe where there were many separate nations, and now they cooperate and work together in the economic realm, and must as well do so politically in some regards. Thank you.
Vicki: Thank you. When I think of cooperation, and of your materialization, Monjoronson, this vision comes to me: I see a group of individuals from diverse religious faiths, sitting around a table with you after your materialization, and it occurring to them—in the beginning—that this being that has been speaking to all of them in spirit is one and the same. And the powerful effect that I envision is that all of a sudden they feel maybe more of a willingness to cooperate. Do you think that your materialization will have an impact like that? Or am I a dreamer?
MONJORONSON: The answer is a little bit of both. In some ways, it is a dream, but I will remain here long enough so that the dream becomes reality. In the beginning, they will continue to interpret my presence in terms of their own religious doctrines and histories. They eventually, and through my leading and teaching, will not be able to hide behind their religions forever, except those who are so doctrinaire and so fundamentalist in their beliefs that nothing would swerve them from disbelieving their old ways, their old traditions. Were you to be an ongoing historian with the Joint Liaison Team, you would see this slow evolution of belief systems, which will be unable to escape the presence of my reality; they will have to deal with that. My presence will be undeniable to them, face to face; they will know that they are in the presence of one who is greater than they. The human mind for those who are so rigid in their beliefs, however, will keep them in their own darkness and their own ways.
These arch-conservatives will strive to hold and maintain social enclaves of beliefs apart from us. Though they will see the slow trickle and withering of their size as individuals within their realms come to me, who find the appeal of love and acceptance that is so universal as to be unable to withdraw or withstand this appeal. They will not want to stand apart in the cold, in the shadows of disbelief, but rather come out into the light of belief and acceptance and oneness with that which is greater than they, in all regards. My presence after five hundred years will have had an immense impact upon your world; it will be a slow process. The final days of my presence in this world will begin to approach the days of light and life, the era when this world may perhaps anticipate the return of Christ Michael, as Jesus. This world is one which is difficult, fraught with so much difficult history, so much mismanagement and misleading, and now, so much doubt, so much disbelief in the possibility of something other than the material and the lives that they have today. Yes, we truly have our work cut out for us, but it is good to dream. Thank you.
Vicki: Thank you very much. The reality that you are soon to materialize, even though we do not know exactly when—it feels soon—still overwhelms me, and at times consumes my thoughts. How can we prepare? What will we need, or what will you need from us in addition to the work we are already doing? Will roles change when you materialize?
MONJORONSON: I have answered this question numerous times in the past, and what is required of you is hope, faith, belief, trust and knowing, in your own God experience. My presence will be an additive to that. What do I expect from you? After I arrive, would you be willing to tell others of my presence? Would you be willing to say that there are some answers coming, and that there is someone who can provide them? Most certainly you would probably share this information with others.
Would you be willing to share that information now? Many of you would be reticent to do so, simply because of the history of the “end of the world,” as shouted by so many apocalyptic prophets of your time, whose proclamations have not come true. Therefore, what I request of you is not necessarily so much proclamation saying and shouting, as to begin doing the work in your homes, in your families, your communities, your neighborhoods and your world, to engage developing [a] sustainable civilization. There are many wrongs taking place in your society, which work against the good of a sustainable civilization, society and community. Do not be so accepting of these and so tolerant, saying that they are business as usual in your large society. We would anticipate for you to support this work that we have for my eventual arrival, that you would have done some homework in your societies, before my arrival. This is an era of active co-creative participation in those social activities, which bring about a more enlightened society and civilization. There is much work for you to do. We do not expect, or even ask you to run for office, given the difficulty of office holding with an enlighten[ed] and altruistic meaning and depth in actions. Rather we wish you to be social activists in your immediate realm.
What can you do? The answers are many; if you are family members, if you are parents, then raise your children morally and ethically—there are ways to do this, which have been given to you. Raise your children to raise their children to be God knowing, not God fearing, knowing that they are sons and daughters of the living God, who has a future for them, with them as Providence unfolds in their lives. What can you do? There is so much to do, my friends, my brothers and sisters and children; there is so much for you to do now, and “now” is the operant tense to work with. Thank you.
Vicki: This question has a bit of immediacy about it, being that myself and another are going to conduct our first interfaith study group, with those that are interested in the Urantia Book and the Teaching Mission and the Magisterial Mission. In preparing for this, I think often about Jesus and how he approached these situations, and I’ve also noticed that you use some of the same techniques. I wanted to talk a bit about these. He had a true sense of not only who was open to higher concepts and had an open mind, but also how much wisdom to share. He often responded to questions with questions, and of course he shared parables and stories. But most important to me was his ability, not to necessarily engage the difference, or the wrong perception that one might have, but instead to offer a higher truth that was still within the grasp of the learner. Is there anything more you can add to this that might guide us in our session with our interfaith group?
MONJORONSON: Most certainly. Over all, do not try to sell others your point of view; they will want to do the same for you. Rather ask engaging questions that lead them into thinking about their preparations for the afterlife, their preparations for a new society, their preparations for engaging the presence of the Christ, or a Magisterial Son, as myself. You will find most of these questions to be far beyond their capacity to address, though they are leading questions. These questions can only be effective when they ask themselves those questions in their stillness, when they are apart from your interfaith group. They may become inquisitive enough to ask you the same questions in return. You guide the unfoldment of your group’s activity by leading them into contemplation of their futures, of their living faith. What is amazing is that what you have not revealed to them is so much beyond what they have thought about in their own religions. Remember, these religions are manmade; there are inherent limitations already.
The best possible way that you can guide and lead others, of other faiths, is to assist them into knowing God personally, to have a personal relationship with their Mystery Monitor within themselves, that God presence which ever guides them. Then this engages their Thought Adjuster to assist that individual, into accepting broader parameters of their beliefs, even those that are outside of their religion. Interfaith activities are inherently limited because they are human in definition, parameter and belief. Few religions have active, organized elements within them that explore the God experience at a personal level, and strive to expand that into other realms of believing, that are outside of those religions and their doctrines. Your work will be very limited, but within the limitations you can assist them in their own individual journeys. You will meet with failure if you strive to reinvent their religions. Thank you.
Vicki: Wonderful advice, Monjoronson. I’d like to end with a comment about an experience we had with you yesterday. It was a meditation experience that some of us share with you biweekly, where we assist in directing our energy toward the healing of certain regions in the world. I just want to share with you that it was truly a transforming experience, and it opened up a considerable amount of dialog afterward among the participants that was also both enlightening and affirming. I know you’ve mentioned to us that this type of activity is important and that there is a need for more people to engage in this. Could you speak to that?
MONJORONSON: Most certainly. You would be advised to use your group and its energy to project its energy and its consciousness to those other groups, so they become more open and receptive to these influences of the Magisterial Mission, to the active elements of the Correcting Time. You can do a great deal to help others become open and receptive to our work. You can also engage your friends in your interfaith group to participate in non-religious activities, such as these, to project consciousness of love through prayer and meditation, to other nations, to other cultures, to other regions. Most religions are open to these activities and individuals within them are usually receptive to participating, all except those who are highly invested in their religion. Yes, you can promote this to more people through the various religions as a non-religious activity of prayer and meditation, and projection of consciousness and energy. Thank you.
Vicki: Thank you, Monjoronson. Unless you have something else to add to our session, my questions are concluded.
MONJORONSON: Then let us bring this session to a close. Thank you.
END
Teacher: Monjoronson
Topics:
- Definition of the Word “Magisterial”
- Doubt and Uncertainty
- Hope, Faith, Belief, Trust and Knowing
- Doubt Is a Judgment
- Cooperation
- Impact of Monjoronson When Materialized
- Preparations for Materialization
- Techniques for Interfaith Study Group
TR: Daniel Raphael
Moderator: Vicki Vanderheyden
February 15, 2010
Vicki: Dear Father, I ask that you accept the pure intention of this forum between Monjoronson, Daniel, Roxanne and I, and that it will serve your will and your desire to help us grow spiritually, and to assist others on our world to heal our planet. With that intention, I ask, that you encircuit us with your energy, you surround us with your protection, and Christ Michael, please provide your warmth, your compassion and your light to this process. Amen
Good morning, Monjoronson. (Good morning.) These sessions are becoming the highlight of my life. The contemplation and preparation for our conversations really have increased my growth exponentially, and I am forever grateful and humbled for this opportunity.
MONJORONSON: You are welcome, and we are glad to engage you this way, and all the readers and listeners as well.
Vicki: In this session, I am going to begin with some questions that extend and possibly clarify the topics from previous sessions, and then move on to some other topics that might open the door to some further discussion. I will first start, referring back to your beautiful lessons on forgiveness: Your lessons on forgiveness and justice just naturally lead us to a discussion on the act of mercy. So let me say this…. There are many who fear the judgment of God, and in some ways, actually fear their passing from this planet, because of it. Yet, we have been told that our Creator Son, Michael of Nebadon, is known for his demonstration of tremendous tolerance and mercy toward his created beings. It might be helpful, if in our meditations, in our thoughts, we have a more concrete picture of your mercy in action. So I have two questions: How would you define mercy? Can you talk to us about the merciful nature of your mission as our Magisterial Son?
MONJORONSON: Most certainly. Put in very simple terms, mercy tempers swift and linear minded judgment, justice. It is the tempering of the understanding of the nature of the individual, of their ignorance and the limitations of their mind and their intelligence. Mercy takes into account all of these factors and more, to render a softer estimation of an individual, and their passage to the mansion worlds. You might think in human terms, of human gender as justice being masculine and mercy being feminine, though these truly emanate from Christ Michael and his administration of this world. My position here is to be of assistance to your world, to move into a new era mercifully. This world and many in Nebadon need the mercy of Christ Michael, the mercy of Nebadonia, to allow it to produce more souls of greater fullness. There have been immense limitations placed upon this world by former administrators and managers, who went astray, leading you, the inhabitants of this world, in darkness, ignorance and even of more limited mind and mental capacity, to make rightful decisions. Yet, you have been informed, you have had the benefit of Christ Michael’s incarnation as Jesus, and his wonderful lessons to inform you how to live an equitable, safe and loving lifetime, to be a contribution to your world, and particularly to your own soul.
My mission is one of mercy, you might say, because it is an extension of Christ Michael’s mercy. Though a Magisterial Mission is part and parcel of every inhabited world’s experience, the timing of my arrival after Christ Michael’s Jesus experience, is timely for the preparation for the future. It is a way of sharing a greater understanding and wisdom in the management of a world. My presence here is to give each of you a more equitable co-creative and co-responsible experience in the direction and evolution of your world. Thank you.
Vicki: I’m going to move to a different question that has to do with your title, “Magisterial.” There has been some discussion in the past week about the meaning of your title, Magisterial Son. The word “magisterial,” has its connotations on our planet, some leaning towards justice and the justice system, others that are more of a “majestic” quality and nature. I’m thinking though, both basic meanings may have some validity in describing your role, they may also be very limiting to the scope of your mission. How does the title, “Magisterial” describe your function of our Magisterial Son?
MONJORONSON: In many ways, my coming here is as a “magistrate,” a “judge,” an individual who brings this “jury,” this “case,” meaning this era of Urantia’s existence to the end of an era, the dispensation. My arrival in the flesh will signal that magisterial aspect, where there will be a judgment given to those who are “sleeping survivors” in your world. Remember, this is only a judgment, not an order of execution. The orders of execution lie with the Ancients of Days in Uversa, of Orvonton. My judgment is simply that; it is my judgment upon a person and their worthiness to move ahead in their spiritual career, or not. The execution of that order is left to another body of individuals much removed from this realm.
There is, on the other hand, a bit of majesty to the presence of an Avonal Son, a Magisterial Son as myself, in that this individual is of Divine Origin, who comes with all of the Divinity of the Second Person of the First Source. The majesty of a Magisterial Son is to bring about a new era, a transition to a more evolved spiritual development of a world. My presence here now—not in the flesh, but as an unseen being among you—is to lay the foundations for this Magisterial Mission, “Majesty of Divinity,” for this new era. Much preparation needs to be done to move this ahead. It is crucial that this era come to an end, and a new one begin. This is a most unusual world, with a most unusual history and it being the world upon which Christ Michael made his final bestowal, adds to the mystery and perhaps you might say, “the drama and the majesty” of this world’s potential future. Great care is being given to that unfoldment, and for our more direct, co-creative engagement with you as individuals. Thank you.
Vicki: I’m going to open the door now to a couple of new topics. The first topic is something that we all struggle with at one time or another. It is at the heart of the faith process, and that is “doubt.” I’ll begin with the statement, “As a part of our religious upbringing, many of us have been conditioned not to question, or doubt the doctrine and practices of our religious institutions. Doubt is often considered a weakness and a lack of faith. Because of this we feel a sense of shame for doubting.
As a part of my journey towards spiritual growth, it seems that when I’m overcome with doubt, that is when I feel the most vulnerable. And yet I’m learning to ride the wave of uncertainty, because often what follows is insight, and a renewed sense of faith. Would you tell us more about the role doubt plays in our spiritual development?
MONJORONSON: I would be glad to. Doubt is institutionalized. It is given to you by the institution of religion. Were you to live without a religion, or the indoctrination authority of a religious organization, you would come to know God within you with a certainty that is sure and firm. Many of you, however, have been raised with a religious set of beliefs, therefore doubt is the anvil upon which you will beat into shape your new faith. Doubt is a process that you must go through. It is experiential; it cannot be denied. Only an authority which is inappropriate would cause you to feel shame from doubting. Doubting is truly your experiential way of coming to know with certainty and surety the presence and eminence of the Divinity that lies within you, waiting to bond with you and to know you, and for you to know it, in each moment of your life. Doubt is something you move through, rather than stumble upon and fall on your face and remain prostrate on the ground. You must stand up and face this doubt, overcome it and move forward.
To be uncertain is far different than doubting; uncertain is a transitory position; doubt is a judgment that you have made about some belief, and when it comes to the presence of God and the assurance of a positive, constructive afterlife through moral living, then doubt is inappropriate. Uncertainty will never be removed until you have passed through the portals of material death into the afterlife. Then you can be sure of where you are and how you got there. Doubt is something for you to engage consciously, rather than to hide away from and be ashamed of. Simply state, “I have doubts,” and then come to the point where you strive to understand your doubts and the reasons for them. Just because spirit is unseen does not mean it is unreal, for the reality of yourself exists even after your lifetime in the flesh ceases. Do you doubt that about yourself? Most people do not; most people do believe that there is something immortal about their being, which is one of the grand truths of life around the universe. You know that you exist, and you know that you are unique—you do not doubt that. You also do not doubt in a primitive faith that you will continue on into the future after this lifetime. Only “modern” people doubt their continuity after death, and this is usually from a guilt-ridden religious system that has been projected upon them, to force them to be “good.” Voluntary goodness, truth and beauty in the life of [the] individual surely will be sufficient for them to pass these portals of mortal life successfully. Thank you.
Vicki: Thank you. What spoke to me was the delineation between uncertainty and doubt. It clarified for me; it explained personally, more of the type of experience I’m having, when it occurs.
I think you already answered another one of my questions, and that was, will doubt be something that we will revisit throughout our entire ascendant career, or is it possible that we reconcile these feeling of doubt during our morontial journey? Do you have any other comments about that?
MONJORONSON: Yes. Doubt is a passing phase. Once you come to KNOW (and place that in capital letters,) the presence of God within you, the divinity that exists within you, that fragment of the Creator that has been given to you, once you KNOW this, you will have no doubts that your lifetime, your life experience is only one phase of many that will come after this mortal lifetime. Thank you.
Vicki: I’m not sure you would like to—or that you can address this—but what I’m thinking of are the five steps in a tier that you described to us as hope, faith, belief, trust and knowing. I’m wondering how you would define this whole concept of doubt and growth at each step of the way?
MONJORONSON: (Chuckling.) Most certainly. Doubt is below hope. Doubt is not a part of that five-tier system. Doubt is a negative belief, below the five-tier set of positive beliefs. Does this explain, or do you wish to assist me to provide you with a deeper answer?
Vicki: No. It surprises me. I envision doubt as something that as you travel from hope to faith to belief to trust to knowing, had a place in-between.
MONJORONSON: Let me comment further then. The factor of uncertainty does moderate your knowing. Uncertainty is more prevalent with hope than with knowing. Your knowing is the last step where certainty becomes more and more prevalent than with the earlier steps, beginning with hope. Doubt is a judgment, as I have said, which is at zero, and hope being at step number one. So the factor of uncertainty, of not knowing completely that God exists and you exist with God in the infinity of time, to let you know without uncertainty, that this is true. Thank you.
Vicki: Thank you. That’s very clarifying. I’m going to move on now to another topic. When asked in a former transcript, what the most important skill was that we could teach on Urantia, you said it was cooperation. There may be some in our world today, who would say, “What does he mean? We teach cooperation in our schools, we even have a curriculum for it, and we are cooperating with other nations.” But I’m sensing that we’ve missed some points here, and possibly conditions that affect our success and ability to cooperate. Could you speak to this?
MONJORONSON: Most certainly. Cooperating and cooperation are fundamental elements of loving. To cooperate, you must also exhibit other fundamentals of loving, which includes tolerance, patience, forbearance, acceptance and recognition, for example. These are all elements underlying the formation of love, the thought of oneness in unity of relationship. Cooperation is a working relationship, which may not truly let you understand the essence and presence of tolerance, but with continued cooperation, you will exhibit patience, tolerance, understanding, forbearance and acceptance of another. Cooperating is the beginning of peaceful relationship between families, clans, tribes and nations. It is the process of finding oneness. Cooperation and cooperating are essential for the formation of larger societies. You have examples of this in Europe where there were many separate nations, and now they cooperate and work together in the economic realm, and must as well do so politically in some regards. Thank you.
Vicki: Thank you. When I think of cooperation, and of your materialization, Monjoronson, this vision comes to me: I see a group of individuals from diverse religious faiths, sitting around a table with you after your materialization, and it occurring to them—in the beginning—that this being that has been speaking to all of them in spirit is one and the same. And the powerful effect that I envision is that all of a sudden they feel maybe more of a willingness to cooperate. Do you think that your materialization will have an impact like that? Or am I a dreamer?
MONJORONSON: The answer is a little bit of both. In some ways, it is a dream, but I will remain here long enough so that the dream becomes reality. In the beginning, they will continue to interpret my presence in terms of their own religious doctrines and histories. They eventually, and through my leading and teaching, will not be able to hide behind their religions forever, except those who are so doctrinaire and so fundamentalist in their beliefs that nothing would swerve them from disbelieving their old ways, their old traditions. Were you to be an ongoing historian with the Joint Liaison Team, you would see this slow evolution of belief systems, which will be unable to escape the presence of my reality; they will have to deal with that. My presence will be undeniable to them, face to face; they will know that they are in the presence of one who is greater than they. The human mind for those who are so rigid in their beliefs, however, will keep them in their own darkness and their own ways.
These arch-conservatives will strive to hold and maintain social enclaves of beliefs apart from us. Though they will see the slow trickle and withering of their size as individuals within their realms come to me, who find the appeal of love and acceptance that is so universal as to be unable to withdraw or withstand this appeal. They will not want to stand apart in the cold, in the shadows of disbelief, but rather come out into the light of belief and acceptance and oneness with that which is greater than they, in all regards. My presence after five hundred years will have had an immense impact upon your world; it will be a slow process. The final days of my presence in this world will begin to approach the days of light and life, the era when this world may perhaps anticipate the return of Christ Michael, as Jesus. This world is one which is difficult, fraught with so much difficult history, so much mismanagement and misleading, and now, so much doubt, so much disbelief in the possibility of something other than the material and the lives that they have today. Yes, we truly have our work cut out for us, but it is good to dream. Thank you.
Vicki: Thank you very much. The reality that you are soon to materialize, even though we do not know exactly when—it feels soon—still overwhelms me, and at times consumes my thoughts. How can we prepare? What will we need, or what will you need from us in addition to the work we are already doing? Will roles change when you materialize?
MONJORONSON: I have answered this question numerous times in the past, and what is required of you is hope, faith, belief, trust and knowing, in your own God experience. My presence will be an additive to that. What do I expect from you? After I arrive, would you be willing to tell others of my presence? Would you be willing to say that there are some answers coming, and that there is someone who can provide them? Most certainly you would probably share this information with others.
Would you be willing to share that information now? Many of you would be reticent to do so, simply because of the history of the “end of the world,” as shouted by so many apocalyptic prophets of your time, whose proclamations have not come true. Therefore, what I request of you is not necessarily so much proclamation saying and shouting, as to begin doing the work in your homes, in your families, your communities, your neighborhoods and your world, to engage developing [a] sustainable civilization. There are many wrongs taking place in your society, which work against the good of a sustainable civilization, society and community. Do not be so accepting of these and so tolerant, saying that they are business as usual in your large society. We would anticipate for you to support this work that we have for my eventual arrival, that you would have done some homework in your societies, before my arrival. This is an era of active co-creative participation in those social activities, which bring about a more enlightened society and civilization. There is much work for you to do. We do not expect, or even ask you to run for office, given the difficulty of office holding with an enlighten[ed] and altruistic meaning and depth in actions. Rather we wish you to be social activists in your immediate realm.
What can you do? The answers are many; if you are family members, if you are parents, then raise your children morally and ethically—there are ways to do this, which have been given to you. Raise your children to raise their children to be God knowing, not God fearing, knowing that they are sons and daughters of the living God, who has a future for them, with them as Providence unfolds in their lives. What can you do? There is so much to do, my friends, my brothers and sisters and children; there is so much for you to do now, and “now” is the operant tense to work with. Thank you.
Vicki: This question has a bit of immediacy about it, being that myself and another are going to conduct our first interfaith study group, with those that are interested in the Urantia Book and the Teaching Mission and the Magisterial Mission. In preparing for this, I think often about Jesus and how he approached these situations, and I’ve also noticed that you use some of the same techniques. I wanted to talk a bit about these. He had a true sense of not only who was open to higher concepts and had an open mind, but also how much wisdom to share. He often responded to questions with questions, and of course he shared parables and stories. But most important to me was his ability, not to necessarily engage the difference, or the wrong perception that one might have, but instead to offer a higher truth that was still within the grasp of the learner. Is there anything more you can add to this that might guide us in our session with our interfaith group?
MONJORONSON: Most certainly. Over all, do not try to sell others your point of view; they will want to do the same for you. Rather ask engaging questions that lead them into thinking about their preparations for the afterlife, their preparations for a new society, their preparations for engaging the presence of the Christ, or a Magisterial Son, as myself. You will find most of these questions to be far beyond their capacity to address, though they are leading questions. These questions can only be effective when they ask themselves those questions in their stillness, when they are apart from your interfaith group. They may become inquisitive enough to ask you the same questions in return. You guide the unfoldment of your group’s activity by leading them into contemplation of their futures, of their living faith. What is amazing is that what you have not revealed to them is so much beyond what they have thought about in their own religions. Remember, these religions are manmade; there are inherent limitations already.
The best possible way that you can guide and lead others, of other faiths, is to assist them into knowing God personally, to have a personal relationship with their Mystery Monitor within themselves, that God presence which ever guides them. Then this engages their Thought Adjuster to assist that individual, into accepting broader parameters of their beliefs, even those that are outside of their religion. Interfaith activities are inherently limited because they are human in definition, parameter and belief. Few religions have active, organized elements within them that explore the God experience at a personal level, and strive to expand that into other realms of believing, that are outside of those religions and their doctrines. Your work will be very limited, but within the limitations you can assist them in their own individual journeys. You will meet with failure if you strive to reinvent their religions. Thank you.
Vicki: Wonderful advice, Monjoronson. I’d like to end with a comment about an experience we had with you yesterday. It was a meditation experience that some of us share with you biweekly, where we assist in directing our energy toward the healing of certain regions in the world. I just want to share with you that it was truly a transforming experience, and it opened up a considerable amount of dialog afterward among the participants that was also both enlightening and affirming. I know you’ve mentioned to us that this type of activity is important and that there is a need for more people to engage in this. Could you speak to that?
MONJORONSON: Most certainly. You would be advised to use your group and its energy to project its energy and its consciousness to those other groups, so they become more open and receptive to these influences of the Magisterial Mission, to the active elements of the Correcting Time. You can do a great deal to help others become open and receptive to our work. You can also engage your friends in your interfaith group to participate in non-religious activities, such as these, to project consciousness of love through prayer and meditation, to other nations, to other cultures, to other regions. Most religions are open to these activities and individuals within them are usually receptive to participating, all except those who are highly invested in their religion. Yes, you can promote this to more people through the various religions as a non-religious activity of prayer and meditation, and projection of consciousness and energy. Thank you.
Vicki: Thank you, Monjoronson. Unless you have something else to add to our session, my questions are concluded.
MONJORONSON: Then let us bring this session to a close. Thank you.
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