Now that we have discovered certain differences between angels, devils and demons, and we have found that the earth is one of the astral worlds—an underworld, peopled and populated by such expressionary forms as can be considered to be devilish in intent and purpose—this introspection leads us more directly to the comparisons between good and evil. Actually, the biblical depiction of God casting Satan into hell because he was insubordinate has a much more complete and abstract evaluation. It is a typical depiction of how a more advanced personality who had developed to that point, where he was godlike in nature, could therefore be considered to be a son of God. At that highest point of his evolution, somehow he became tempted and, in the temptation, plunged himself, mentally and spiritually speaking, back into some earth-world environment, involved again in the intricate mazes of comparisons which are found in these earth-life dispensations.

At this point then, the, differences between evil and good are all-important. In numerous places (in UN.AR.I.U.S. Liturgies) it has been mentioned that God has become merged, from an old deistic configuration into the sum and total of Infinity; and, as Infinity is, in itself, an expressionary element constantly regenerating all forms with the substance of itself, as energy from these interdimensional planes; therefore this Infinite, or God, is also the net sum and total of all good and, is also the net sum and total of all evil. God thus becomes good and evil. Now this concept is not acceptable to the common, ordinary earth man who lacks the knowledge of the Infinite or who lacks other different, fundamental and basic concepts which would more rationally integrate the factors and the apparent truths in these statements. It is in the comparisons between good and evil and, in the determinants which are so superimposed that evil, in turn as a destructive element or a destructive intent does, by direct comparison, point out the goodness in good; and, as such, this evil therefore, whatever it is, does become good in this comparative system of evaluations.

The common, ordinary lot of the life of the earth man, therefore, is a highly evolved, reactionary process of comparisons between good and evil. In whatever his system of life, his society, his political government or his religious affiliations, in whatever dimension of life he so cares to evaluate the different factors with which he is involved, he will find these direct comparisons between good and evil. And if he is successful, he will see, not only the good, but he will see the necessity of inseminating or using the good in a constructive form and purpose to perpetuate his future. If he does this, and if he is successful in it, then we can say that evil has become good.

Now another fact becomes important. Should we, at any time, sufficiently evolve in our evolution to that point where we can immediately discern the comparisons between evil and good, and we can intelligently motivate our lives, we can predicate action with this goodness which is apparent in contrast to the evil; we can therefore naturally assume to have escaped the perditions of the evil itself. This is a highly-developed reactionary form in which evil does again become good; it is again the common evolutionary reaction contained within Infinite Consciousness which reconstructs itself in all thought, form, purposes, etc. Logically then, any person would be wise and intelligent if he could immediately discern the differences between good and evil. If he could render his own judgments, his own personal actions, etc., according to these comparisons, he could then be said to be a more advanced personality. He would, in all effect, be much more intelligently inclined in his expressive actions with the Infinite Creator. He could also be said to have evolved into that state of consciousness wherein there were no more of these karmic impregnations of good and evil consequences which he had formerly incurred in his earth life. Logically then, every person should try to aspire to such a dimension of consciousness. This cannot be done in some such vague or esoterical fashion as is supposed to exist in religious systems. We must all have certain constructive knowledge, scientific in nature, which will determine for us how well we can evaluate these differences in our daily lives. Moreover, these evaluations must always be carried on very objectively. This is a demand which, in itself, is of such nature that it requires intelligence beyond the common ordinary denominators so expressed by earth people. For people are only reactionary elements which function to the five senses and oscillate with these different wave forms which come into their consciousness from these different expressionary elements. The average earth man is not sufficiently advanced in any of his philosophies or sciences of life whereby he can immediately recognize all of the factors which are of immediate concern to him. He is completely blind to the more ultimate objectives and purposes which can be said to be in store for him should he succeed in intelligently inseminating in his consciousness, all of these numerous interdimensional factors which are so constructively inclined and, which would so give him the progressive impetus in his evolution.

Good and evil, therefore, must become some sort of a science. It must become a wave-form expression which expresses, within itself, both the positive and negative terminals of evolution. It automatically relinks itself in cyclic motions either to the more highly-developed expressionary forms or the more highly-conceived idealisms of life or their ways and manners in which they work themselves out; or, conversely, the same forms can relink themselves, harmonically speaking, and in cyclic motions to the lower and more retrogressive factors of life. These retrogressive factors always completely isolate the individual from Infinite expression. To the earth man such isolation is only partially complete. He is still in some sort of a nether world where he is trying to evaluate the constructive principles of creation without the necessary knowledge.

At this present stage of development, the earth man is attempting to kick down his circumscribed third-dimensional world. He has a great urge to explore the outer regions of space. While such explorations are neither philosophically justified, nor are they religiously justified, nevertheless, man does feel the urge to explore space. He manages to contrive rocketry, satellites, etc., which have penetrated to the immediate fringes of space. He has attempted with other scientific devices, to penetrate into some of the more remote regions through such apparatus called radio telescopes and other attendant scientific instrumentation. He has determined that the universe is, as a whole, a pulsating entity and that it gives off signals. It is also now reasonably assumed by these savants of science, that there are literally hundreds of millions of other planets in our galaxy, in our solar system and, in our universe.

These planets could therefore be inhabited by human life which would, in some respects, be quite similar to our own; however, the earth man has not yet ascended to that plateau of understanding where he can conceive the Infinite as an interdimensional proposition, that life can and does exist without the necessity of the physical form, or the apparent necessity of such form.

He does not realize that life can exist in a spiritual or energy body without temperature or without blood; or without any of the other adjutants which are found in our physical bodies. This is so despite the obvious facts that he has radio and television transmissions. He knows that sight and sound can be carried as a wave form. He has not, however, carried his science to a point where he can see the inner dimensions, which function without time or without space as harmonically linked units or entities of intelligence, into such expressionary forms as the psychic anatomy, which has been repeatedly described to you in the Unariun Concepts. Almost needless to say, that until such time that he can and does conceive the Interdimensional Creation, the psychic anatomy, and other attendant factors in this interdimensional science, he will not aspire either to any of his long-dreamed-of emancipations, his freedoms from the material worlds which actually sponsor all of these efforts into space, his longing and his desire for some sort of an utopia where he is freed from the vicissitudes of earth life and its intemperances. These, too, are only vague inclinations and desires which he inherently possesses as a system of comparisons between good and evil. There are also glimpses into the spiritual worlds which he may have had in his spiritual lives in between lives.

As a student of UN.AR.I.U.S., you are immediately confronted with the necessity for survival—survival beyond the physical world into other dimensions which constitute the Infinite. The survival beyond the earth world cannot be accomplished by ordinary means. The purpose of survival cannot be realized within any of the philosophies or sciences now contained in earth-life dispensations. The Christian religion, itself, only hints vaguely at survival. It is an unrealistic survival. It is predicated upon earth-life dispensations. It is therefore unintelligent and has no place in the infinite scheme of Infinite Creation. Therefore, suitable knowledge must be inseminated into your consciousness beginning at this time whereby a more constructive and purposeful evolution can be instituted by yourself. This must be constructed by scientific principles which are at your disposal and this science is further extended into Infinite proportions. The science is a descriptive terminology of the lives to come and of how these lives are lived.

In a more purely philosophical stance, this science also automatically absolves you from the evil intent of the world about you, because in this science, you can make the necessary objective comparisons in your daily-life transitions. You will be immediately concerned and alerted to the possibilities of evil. You will see the comparisons between these negative or evil forms and the positive and the constructive effigy of consciousness which is also apparent at that time. In this way then, you will, in this philosophical and scientific understanding, have actually reconstructed evil into a good purpose. It will have made the necessary comparisons for you or, rather, you have made these comparisons with these attendant good and evil factors. But whatever way in which you attain them in the immediate objectivisms in your consciousness, so evil then serves a good purpose. It, therefore, like all other things which stem from Infinite Consciousness is, in actual reality, good. God does then, in this more abstract evaluation, represent nothing but perfection. He is all good, all encompassing. He is the sum, the total, of everything. He is the supply and His substance enters into the construction of all things.

The Infinite Wisdom of this evolutionary plan then becomes apparent. For it is in this evolutionary process that any individual can become supremely intelligent or at least supremely so, in comparison to the different earth life values which you now find about you. You can say that in this Infinite Wisdom, you have actually been absolved from the evil of these material worlds. You have been saved by them. In a sense then, evil has become, indirectly, your intercessor; it has become your savior because it has enabled you to use the comparative values of scientific comparisons in these life-to-life evaluations. You have subtracted from evil, the condiment of good. It has given you the impetus of comparison and the stimulus to reconstruct your own life according to the values which you have found as those of paramount importance.

However, the evil ways of the material world are almost as infinite in nature as are the comparisons which you can make. These different evil ways and the temptations involve, not only the common ordinary denominators which every human finds and which he selfishly inclines for his own personal good, but they can also be evils which we find in such psychological equivalents which might be called escape mechanisms.

An escape mechanism is that safety valve which every human possesses whereby he can normally discharge certain static pressures built up within his psychic anatomy, which would otherwise recapitulate and enlarge to such proportions that he would, in a sense, become one of those demons in the underworld. His psychic anatomy would become so supercharged with these static forces that there would be no coherent relationship between the different dimensional factors so involved in this oscillating process. He would, literally, be torn apart or psychically dismembered by these tremendous static forces which prevented normal alignments and transpositions of energy. The escape mechanism, while it may be considered to be an evil thing, in reality also serves a very good purpose. However, an escape mechanism can develop to abnormal proportions.

A person may be only mildly disposed in such an escape mechanism in such expressionary forms as religion, or he may seek to escape the reality of his physical world by chasing flying saucers. He may be obsessed with music, with art, or with politics or medicine. But whatever he finds himself involved in as this expressionary element, he should seek and find the more ulterior motivations of his expressionary element. He should question himself, “Am I truly motivated by a constructive purpose freed from the intimidations of an escape mechanism? Am I really involved in whatever I am doing because it is truly understood by me, as an expressionary element, intelligently linked to Infinite Expression as an evolutionary element, but which can constructively progress not only myself, but all humanity?”

When such questions are asked by you as a student, or by any other individual and the correct answers to these questions can be found and objectively analyzed, then you, the student, or the person who so arrives at these conclusions and answers can be said to be constructively inclined; you can be said to be constructively instituted in the evolutionary sequences which will eventually lead you into a higher spiritual world. However, here again, you must not use the reward system. You must not attempt to aspire to a higher way of life for some hidden or ulterior motivations of which you may not, at the present moment, be conscious. You may even think or say to yourself, “Well, I am doing it because I love Infinite Creation or, that I love God or, I love my fellowman.” But in actual reality, you should penetrate much more deeply into the maze and intricate thought patterns of which your subconscious mind is constructed.

In order to ferret out these ulterior motivations, you may find that these desires, these idealisms which are valuable to you at this time, are actually instigated; they are propagated by those same carnal lusts and desires which formerly made your different earth-life evolutions possible—just as they are making them possible for others around you. Here again, you may assume that if these lustful earth-life purposes have, in themselves, contrived to motivate you into more inspirational and idealistic transitions of life, then in your philosophical attitude, in your knowledge toward them, you can reasonably assume you have converted the evil of the past into the good of the future.

Life therefore becomes an infinite proposition. We cannot contain life into any singular expressionary form. We cannot say that it is purely religion or, that it is purely philosophical or, it is purely science. All of these factors become one and the same if they are properly and intelligently used in our expressionary attitude of life; if they are fully realized within our own mental introspections. In this respect, we cannot bisect or sectionalize our particular expressionary motion or intelligence in any particular form or dispensation. We cannot say we are scientific or that we are philosophical or, that we are religious. Only man, in his own earth-life dispensations, has found that this sectionalizing has been important to him because he is primarily motivated by escape mechanisms engendered from these earth-world dispensations, the contrasts between the creativity which is ever apparent about him and the destructive intent of his own carnal life.

These factors all engender these escape mechanisms and so, he is constantly pressurized into some system whereby he relieves himself from the reality of this escape mechanism. Religion serves an obvious purpose in this respect; so do any of the other social systems in which the earthman may so undertake. He may even find some consolation, some escape, in other escape mechanisms which can be called persecution complexes. The whole complexity of human emotion, as it is portrayed from the psychic anatomy, is one complete fabrication of all the factors and transitions which the human has ever lived. He cannot at any time, escape them until he does so cancel them out with the necessary constructive energies which will so neutralize the pernicious, negative effect of these experiences. And even if he so cancels them out, he still retains them as sort of an edifice or storehouse of knowledge which makes him intelligently factual with all of the different transpositions and factors involved in infinite evolution.

No highly-developed spiritual Being could have arrived at his place had he not gone through these different planes of transition. Evolving to that position, he has become intelligent by virtue of the fact that he has made these comparisons between good and evil and he has turned evil into a good purpose. This, then, should be your philosophy of life.

Excerpt from Tempus Procedium

See Part I here.