Paper 131 Overview: The World's Religions

During their sojourn in Alexandria, Ganid, under Jesus' subtle guidance, undertook a comprehensive collection of the world's religious teachings about God and divine-human relations. This ambitious scholarly project required the services of more than sixty learned translators and a substantial portion of Gonod's financial resources, demonstrating remarkable intellectual commitment from this young Indian student. The resulting manuscript provided a systematic comparison of how diverse cultures and religious traditions conceptualized deity, revealing consistent monotheistic threads spanning disparate geographical regions. Significantly, these monotheistic elements were largely derived, either directly or indirectly, from the missionary activities of Machiventa Melchizedek, whose representatives from Salem had disseminated the doctrine of one God—the Most High—throughout the ancient world.

The document was meticulously organized under ten distinct categories: Cynicism, Judaism, Buddhism, Hinduism, Zoroastrianism, Suduanism (later known as Jainism), Shinto, Taoism, Confucianism, and finally "Our Religion"—Ganid's personal synthesis reflecting Jesus' influence on his religious thought. This final category represents Ganid's evolving theological understanding after exposure to both the world's religious wisdom and Jesus' transformative teachings. The manuscript was preserved in India for centuries after Ganid's death, serving as tangible evidence of the universality of certain spiritual truths across cultural boundaries and testifying to the profound impact of Melchizedek's monotheistic mission on the religious development of Urantia. The paper provides extraordinary insight into how fundamental spiritual concepts transcend cultural expressions while demonstrating the formative influence of divine revelation on religious evolution.

During the Alexandrian phase of their Mediterranean journey, the young Indian Ganid committed substantial time and financial resources to compiling a comprehensive anthology of the world's religious teachings about God and the divine-human relationship. Employing more than sixty scholarly translators in this ambitious intellectual undertaking, Ganid systematically collected and organized religious doctrines from diverse traditions that addressed the concept of deity. This collection holds particular significance because it demonstrates that virtually all monotheistic teachings throughout these varied traditions could be traced, either directly or indirectly, to the missionary activities initiated by Machiventa Melchizedek, whose representatives had journeyed from their Salem headquarters to propagate the concept of one Supreme Deity—the Most High—to the furthest reaches of the ancient world. The paper thus illuminates how foundational spiritual truths penetrated diverse cultural frameworks, taking on distinctive expressions while maintaining essential theological continuity.

Ganid methodically organized this theological material under ten classifications, creating a structured comparative religious study that culminated in his personal religious synthesis. This manuscript, preserved in India for centuries following Ganid's death, represents one of the earliest systematic comparative religion studies, predating modern academic approaches by millennia. The preservation of this document provides invaluable insight into the cross-pollination of religious ideas in the ancient world and demonstrates how fundamental spiritual concepts transcended cultural and geographic boundaries. The organizational structure reveals Ganid's analytical approach to religious study, showing his intellectual maturation under Jesus' mentorship and his capacity to identify unifying themes across seemingly disparate religious expressions.

The residual teachings of Melchizedek's disciples that had not been incorporated into Judaism found their most complete expression in the doctrines of the Cynics. Ganid's selection from this philosophical tradition portrayed God as the "perfected circle of eternity," the supreme and singular ruler of the universe of universes, the sole creator of the heavens and earth, whose decrees manifest instantly in reality. This conception emphasized divine sovereignty and omnipotence: "The Most High is the first and the last, the beginning and the end of everything," while maintaining that God is "self-existent, devoid of all anger and enmity, immortal and infinite." The Cynic teachings recognized God's omnipotence balanced with benevolence, stating, "Our God is omnipotent and bounteous," thus establishing a theological framework that harmonized divine power with divine goodness.

The Cynic excerpts developed a theology of divine-human relationship, portraying God as "a peace giver and faithful protector" who "gives salvation to all who serve him." Their doctrine established a metaphysical foundation—"All creation exists in the power of the Most High"—while articulating the emotional and moral dimensions of divinity: "His divine love springs forth from the holiness of his power, and affection is born of the might of his greatness." Their teachings emphasized ethical monotheism, declaring that those who love their fellows and have pure hearts shall see God, and "God never forgets sincerity." The selections concluded with accessible spiritual practices, encouraging believers to "at all times call upon his name" and to "give thanks—ascend to worship," while promising that "Prayerful worship shuns evil and forbids sin." These Cynic teachings thus provided both theological structure and practical spiritual guidance anchored in monotheism.

The final portion of Ganid's Cynic collection emphasized spiritual security and divine relationship. Their teachings assured believers that "The man who takes shelter in the Most High conceals his defects from the universe" and "When you stand before God with a clean heart, you become fearless of all creation." This reflected a theology of divine accessibility despite God's transcendence, stating "The Most High is like a loving father and mother; he really loves us, his children on earth." Their doctrine concluded with assurances of divine guidance—"God will forgive us and guide our footsteps into the ways of salvation"—and affirmation of human spiritual freedom: "God saves those who trust him; he does not compel man to serve his name." These teachings established a theological framework that balanced divine sovereignty with human free will, divine justice with mercy, and transcendence with immanence.

The Kenites of Palestine preserved substantial Melchizedek teachings, which were subsequently incorporated into and modified by Jewish religious tradition. From these Jewish records, Jesus and Ganid selected passages beginning with creation: "In the beginning God created the heavens and the earth and all things therein. And, behold, all he created was very good." Their selections emphasized the uniqueness of God—"The Lord, he is God; there is none beside him in heaven above or upon the earth beneath"—followed by the ethical imperative: "Therefore shall you love the Lord your God with all your heart and with all your soul and with all your might." The Jewish excerpts portrayed divine majesty through natural revelation: "The heavens declare the glory of God, and the firmament shows his handiwork," and affirmed divine omniscience: "The Lord knows the number of the stars; he calls them all by their names."

Jewish teachings emphasized divine transcendence coupled with benevolent intervention: "The power of the Lord is great and his understanding infinite," while asserting providential care: "The Lord is merciful and gracious; he is long-suffering and abundant in goodness and truth." Their theology balanced divine justice with mercy: "The mercy of the Lord is from everlasting to everlasting upon those who fear him and his righteousness even to our children's children." The excerpts portrayed divine omnipresence through the psalmist's question: "Whither shall I go from God's spirit? whither shall I flee from the divine presence?" while affirming divine accessibility to the humble: "I dwell in the high and holy place; also with him who is of a contrite heart and a humble spirit." They concluded with celebrations of divine goodness: "O that men would praise the Lord for his goodness and for his wonderful gifts to the children of men!"

The final selections from Jewish teachings emphasized humanity's position in divine creation: "God has made man a little less than divine and has crowned him with love and mercy." They stressed the primacy of wisdom, asserting that "The fear of the Lord is the beginning of wisdom; the knowledge of the Supreme is understanding," and provided ethical guidance through divine imperatives: "Walk before me and be perfect." Their moral psychology observed that "Pride goes before destruction and a haughty spirit before a fall," while offering encouragement: "They who wait upon the Lord shall renew their strength; they shall mount up with wings like eagles." The excerpts culminated in the assurance of divine presence amid adversity—"Fear not, for I am with you. Be not dismayed, for I am your God"—and the famous pastoral imagery: "The Lord is my shepherd; I shall not want... Even though I walk through the valley of the shadow of death, I will fear no evil, for God is with me."

Ganid was profoundly surprised to discover Buddhism's near approach to theological greatness despite its absence of a personal, universal Deity concept. Nevertheless, his research uncovered earlier Buddhist beliefs reflecting the influence of Melchizedek missionaries who had continued their work in India until Buddha's time. The selected Buddhist teachings emphasized spiritual contentment and faith: "Out of a pure heart shall gladness spring forth to the Infinite; all my being shall be at peace with this supermortal rejoicing." Their religious framework offered psychological security: "I have no fear; I am free from anxiety. I dwell in security, and my enemies cannot alarm me." The selections articulated a spiritual epistemology centered on faith: "Faith is man's true wealth; it is the endowment of virtue and glory."

Buddhist excerpts offered sophisticated moral psychology, declaring "Unrighteousness is contemptible; sin is despicable" while distinguishing between perceptual error and moral failure: "It is evil to see sin where there is no sin; to see no sin where there is sin." Their teachings emphasized personal responsibility through confession: "Leave no fault unconfessed to the Noble One," and provided emotional and spiritual assurance: "Cheerfulness and gladness are the rewards of deeds well done and to the glory of the Immortal." They articulated a philosophy of spiritual liberation: "Those who are sure of salvation are forever free from lust, envy, hatred, and the delusions of wealth," while maintaining the necessity of ethical engagement: "You must work out your own salvation with perseverance."

The final Buddhist selections addressed moral consequences with temporal nuance: "Evil results in sorrow and sin ends in pain. Joy and happiness are the outcome of a good life." Their teachings acknowledged moral psychology's complexity: "Even the evildoer enjoys a season of grace before the time of the full ripening of his evil deeds, but inevitably there must come the full harvest of evil-doing." This established a framework of universal moral causation: "What you do shall be done to you, in the judgment of wisdom. Injustice done to your fellows shall come back upon you." Their moral philosophy concluded with profound observations on self-conquest: "He is the greatest of warriors who overcomes and subdues himself," and with the ethical imperative "Do not to others those things you would not wish done to you." This framework provides a sophisticated moral psychology and ethical system despite its limited theological foundation.

Melchizedek missionaries carried monotheistic teachings throughout their extensive journeys, and many of these concepts, combined with previous indigenous beliefs, became incorporated into Hinduism's complex theological system. The Hindu excerpts selected by Jesus and Ganid portrayed God as "the great God, in every way supreme," "the creator and controller of the universe of universes," and "one God; he is alone and by himself; he is the only one." Their theology emphasized divine transcendence through superlative qualities: "The Supreme One is brilliant beyond description; he is the Light of Lights," while affirming divine immanence: "Every heart and every world is illuminated by this divine light."

Hindu selections articulated divine approachability despite transcendence: "God is our protector—he stands by the side of his creatures—and those who learn to know him become immortal." They emphasized divine omniscience through intimate detail: "The Lord even counts the ceaseless winking of every mortal's eyes," while describing divine indwelling: "The Eternal Witness to vice and virtue dwells within man's heart." Their theology encouraged meditative practice: "Let us long meditate on the adorable and divine Vivifier; let his spirit fully direct our thoughts," and portrayed divine generosity: "If you will but worship me in love," says the Eternal, "I will give you the wisdom to attain me."

The selections concluded with spiritual aspiration: "Through our good thinking the wise Creator will enable us to do his will, thereby attaining the realization of all that is divinely perfect," and practical theology: "Self-consciousness, in and of itself, is not the soul. Moral self-consciousness is true human self-realization and constitutes the foundation of the human soul." Their teachings culminated in the promise of spiritual liberation: "Only in the perfect harmony and unanimity of will can the creature become as one with the Creator," while defining the soul's ultimate challenges: "All forms of soul conflict consist in the lack of harmony between the moral, or spiritual, self-consciousness and the purely intellectual self-consciousness."

Zoroaster maintained direct contact with descendants of earlier Melchizedek missionaries, and consequently, the doctrine of one God became the central teaching in the Persian religion he established. Ganid's excerpts from Zoroastrian records described the deity comprehensively: "All things come from, and belong to, the One God—all-wise, good, righteous, holy, resplendent, and glorious." Their theology acknowledged divine omniscience with moral implications: "God is all-seeing, and he beholds both the evil deeds of the wicked and the good works of the righteous; our God observes all things with a flashing eye." Zoroastrian teachings portrayed divine benevolence: "The Lord is an all-powerful benefactor. God stretches out his beneficent hand to both the righteous and the wicked."

The Zoroastrian selections emphasized worship through ethical living: "Praise God by seeking the pleasure of the Wise One. Worship the God of light by joyfully walking in the paths ordained by his revealed religion." Their theology recognized the paradox of divine transcendence and immanence: "God is farthest from us and at the same time nearest to us in that he dwells within our souls." They articulated a practical spirituality: "God is our most adorable and righteous friend; he is our wisdom, life, and vigor of soul and body." Their moral philosophy elevated spiritual discernment: "The religion is right which leads to union with righteousness. That man is wise who regards all parts from the point of view of the whole."

The final Zoroastrian excerpts emphasized ethical living through conscious choice: "This religion of the Wise One cleanses the believer from every evil thought and sinful deed." Their theology included repentance and restoration: "I bow before the God of heaven in repentance if I have offended in thought, word, or act—intentionally or unintentionally—and I offer prayers for mercy and praise for forgiveness." Their moral framework provided conditional certainty: "I know when I make confession, if I purpose not to do again the evil thing, that sin will be removed from my soul." These teachings concluded with the spiritual assurance that "Those who know the laws of the Eternal are wise," and the promise of spiritual continuity beyond physical death: "When man dies, the spirit begins to wing its long flight on the great home journey."

The third group in India preserving Melchizedek's monotheistic doctrine—later known as Jainism—maintained a clear cosmological hierarchy. Their fundamental belief affirmed divine supremacy: "The Lord of Heaven is supreme. Those who commit sin will not ascend on high, but those who walk in the paths of righteousness shall find a place in heaven." Jainists articulated a spiritual epistemology linking knowledge to immortality: "We are assured of the life hereafter if we know truth." Their teachings presented a developmental view of spiritual progress: "The soul of man may ascend to the highest heaven, there to develop its true spiritual nature, to attain perfection."

The Jainist excerpts identified internal obstacles to spiritual progress: "Self is man's invincible foe, and self is manifested as man's four greatest passions: anger, pride, deceit, and greed." Their moral psychology emphasized self-discipline as the central spiritual challenge: "Man's greatest victory is the conquest of himself." Their ethical framework included a clear expression of reciprocity: "Man should journey through life treating his fellow creatures as he would like to be treated," establishing a golden rule philosophy fundamental to many religious traditions. These teachings presented a concise but comprehensive spiritual system focused on self-mastery, ethical relationship, and progressive spiritual development.

The manuscripts of this Far-Eastern religion had only recently been deposited in the Alexandrian library, representing a significant gap in Ganid's religious knowledge prior to this research project. Even within this unfamiliar tradition, Jesus and Ganid discovered remnants of earlier Melchizedek teachings, demonstrating the extensive reach of monotheistic concepts. The Shinto excerpts portrayed divine benevolence in first-person divine speech: "You are all recipients of my divine power; all men enjoy my ministry of mercy. I derive great pleasure in the multiplication of righteous men throughout the land." Their theology explained divine self-revelation: "In both the beauties of nature and the virtues of men does the Prince of Heaven seek to reveal himself and to show forth his righteous nature."

The Shinto selections acknowledged divine incarnation: "Since the olden people did not know my name, I manifested myself by being born into the world as a visible existence and endured such abasement even that man should not forget my name." They described divine sovereignty: "I am the maker of heaven and earth; the sun and the moon and all the stars obey my will. I am the ruler of all creatures on land and in the four seas." Their spiritual psychology addressed human impediments to spiritual growth: "Every time man yields to anxiety, he takes one step away from the leading of the spirit of his heart." Their epistemology of prayer emphasized sincerity: "If I hear your prayers, it is because you come before me with a clean heart, free from falsehood and hypocrisy, with a soul which reflects truth like a mirror."

Melchizedek's messengers penetrated deep into China, where the doctrine of one God influenced several early Chinese religions. Taoism preserved the most monotheistic truth for the longest time, and Ganid collected teachings from its founder describing the Supreme One in paradoxical terms: "How pure and tranquil is the Supreme One and yet how powerful and mighty, how deep and unfathomable!" Their cosmology established God's primacy: "This God of heaven is the honored ancestor of all things. He is the wondrous Being existed before the heavens and the earth." Their metaphysics distinguished divine nature from creation: "He is truly spiritual; he stands alone and changes not."

Taoist teachings portrayed God as creation's sustaining source: "He is indeed the world's mother, and all creation moves around him." Their theology articulated divine self-communication for human benefit: "This Great One imparts himself to men and thereby enables them to excel and to survive." Their ethical framework emphasized alignment with divine nature: "All good works of true service come from the Supreme. All things depend on the Great Source for life." Their view of divine governance presented paradoxical gentleness: "The Supreme overspreads the universe and sustains it all. How great and mighty are his overflowing influence and drawing power!"

The final Taoist selections emphasized ethical living through universal perspective: "The wise man universalizes his heart. Relate yourself to every man as if you were in his place." Their theology described divine omnipresence: "The Great Supreme is all-pervading; he is on the left hand and on the right; he supports all creation and indwells all true beings." Their spiritual psychology offered reassurance of divine accessibility: "You cannot find the Supreme, neither can you go to a place where he is not." Their soteriology emphasized repentance: "If a man recognizes the evil of his ways and repents of sin from the heart, then may he seek forgiveness; he may escape the penalty." These teachings concluded with the promise of divine reward for service: "Those who dedicate their persons to the service of the Supreme are joyous in this pursuit of the Eternal."

Even the least God-recognizing of the world's great religions acknowledged the monotheism taught by Melchizedek's missionaries. Ganid's summary of Confucianism began with epistemological certainty: "What Heaven appoints is without error. Truth is real and divine. Everything originates in Heaven, and the Great Heaven makes no mistakes." Their theology established divine extension through appointed representatives: "Heaven has appointed many subordinates to assist in the instruction and uplifting of the inferior creatures." Their teachings articulated divine attributes balanced between transcendence and benevolence: "Great, very great, is the One God who rules man from on high. God is majestic in power and awful in judgment."

The Confucian excerpts emphasized divine influence on human moral development: "This Great God has conferred a moral sense even on many inferior people." Their theology acknowledged divine generosity through universal provision: "Heaven's bounty never stops. Benevolence is Heaven's choicest gift to men." Their concept of divine sovereignty incorporated moral discernment: "The Great Heaven is all-discerning and goes with man in all his doings." Their theological anthropology advocated familial relationship with deity: "We do well when we call the Great Heaven our Father and our Mother."

The final Confucian selections addressed spiritual confidence: "God is with us; therefore we have no fear in our hearts." Their epistemology recognized divine manifestation through human virtue: "If there be found any virtue in me, it is the manifestation of Heaven who abides with me." Their moral psychology acknowledged the challenge of faith: "But this Heaven within me often makes hard demands on my faith." Their understanding of divine-human relationship emphasized covenant commitment: "If God is with me, I have determined to have no doubt in my heart." Their ethical framework included the golden rule: "What you do not like when done to yourself, do not to others," and their theology concluded with the promise of spiritual continuity beyond physical death: "While all creatures must die and return to the earth, the spirit of the noble man goes forth to be displayed on high and to ascend to the glorious light of final brightness."

After his extensive comparative religious study and profound exposure to Jesus' teachings, Ganid formulated a personal theological synthesis. He began with a monotheistic affirmation that immediately connected divine unity with ethical imperatives: "The Lord our God is one Lord, and you should love him with all your mind and heart while you do your very best to love all his children as you love yourself." His conception integrated divine transcendence with spiritual immanence: "This one God is our heavenly Father, in whom all things consist, and who dwells, by his spirit, in every sincere human soul." His theology emphasized trust and spiritual relationship: "We who are the children of God should learn how to commit the keeping of our souls to him as to a faithful Creator."

Ganid's personal religion acknowledged divine incomprehensibility while affirming experiential knowledge: "The divine riches of God's character must be infinitely deep and eternally wise. We cannot search out God by knowledge, but we can know him in our hearts by personal experience." His understanding of divine nature employed familial analogy: "If our earth parents, being of evil tendency, know how to love their children and bestow good gifts on them, how much more must the good Father in heaven know how wisely to love his children on earth and to bestow suitable blessings upon them." His soteriology expressed universal divine love: "The Father in heaven will not suffer a single child on earth to perish if that child has a desire to find the Father and truly longs to be like him."

Ganid's synthesis culminated in personal religious commitment: "I will no longer be satisfied to believe that God is the Father of all my people; I will henceforth believe that he is also my Father." His spiritual practice emphasized actionable faith: "I am going to practice worshiping God by learning how to do the will of God on earth; that is, I am going to do my best to treat each of my fellow mortals just as I think God would like to have him treated." His understanding of religious service connected human and divine relationship: "All of this loving service of the children of God enlarges our capacity to receive and experience the joys of heaven, the high pleasures of the ministry of the spirit of heaven." His conclusion expressed devotion, certitude, and anticipation: "I will be faithful even to death, and I will surely receive the crown of eternal life."