Grateful Night, Family Of Light 😊

I Pray All Is Well With Everyone Tonight…And Your Hearts And Minds Are Full Of Love, Joy, And Compassion…For All God’s Children…And All God’s Creation. And Regardless Of The Negative Aspects In This World…The Time Will Come…When The Love And Illumination Of The Family Of Light Will Dominate That Of The Darkness; And Those Worldly – Often Harmful And Destructive – Conditionings And Illusions Eliminated From The Hearts And Minds Of Individuals – Those Ones Aiming For The Higher Dimensions. This, As We Are Steadily Gaining More Truth And Knowledge About The Presence And The Power Of The Living God Within Us; Everyday Giving Thanks And Praises…And Acknowledging In All Ways…That It Is That Power Of Our “Mighty I AM Presence”…That Sustains Us! Amen…

Give Thanks And Praises For Love And Life…

And Y’all Be Love…

“There may be many systems of religion that so far from being morally bad are in many respects morally good – but there can be but ONE that is true; and that one necessarily must, as it ever will, be in all things consistent with the ever-existing word of God that we behold in his works. But such is the strange construction of the Christian system of faith, that every evidence the heavens affords to man, either directly contradicts it, or renders it absurd. It is possible to believe, and I always feel pleasure in encouraging myself to believe it, that there have been men in the world who persuaded themselves that what is called a pious fraud, might, at least under particular circumstances, be productive of some good. But the fraud being once established, could not afterwards be explained; for it is, with a pious fraud as with a bad action, it begets a calamitous necessity of going on.

The persons who first preached the Christian system of faith, and in some measure combined with it the morality preached by Jesus Christ, might persuade themselves that it was better than the heathen mythology that then prevailed. From the first preachers the fraud went on to the second, and to the third, till the idea of its being a pious fraud became lost in the belief of its being true; and that belief became again encouraged by the interest of those who made a livelihood by preaching it.

But though such a belief might, by such means, be rendered almost general among the laity, it is next to impossible to account for the continual persecution carried on by the church, for several hundred years, against the sciences and against the professors of science, if the church had not some record or tradition that it was originally no other than a pious fraud, or did not foresee that it could not be maintained against the evidence that the structure of the universe afforded.

With respect to Mystery, everything we behold is, in one sense, a mystery to us. Our own existence is a mystery, the whole vegetable world is a mystery. We cannot account how it is that an acorn, when put into the ground, is made to develop itself and become an oak. We know not how it is that the seed we sow unfolds and multiplies itself and returns to us such an abundant interest for so small a capital.

The fact however, as distinct from the operating cause, is not a mystery, because we see it; and we know also the means we are to use, which is no other than putting the seed in the ground. We know, therefore, as much as is necessary for us to know; and that part of the operation that we do not know, and which if we did, we could not perform, the Creator takes upon himself and performs it for us. We are, therefore, better off than if we had been let into the secret and left to do it for ourselves.

But though every created thing is, in this sense, a mystery, the word mystery cannot be applied to moral truth, any more than obscurity can be applied to light. The God in whom we believe is a God of moral truth, and not a God of mystery or obscurity. Mystery is the antagonist of truth. It is a fog of human invention that obscures truth and represents it in distortion. Truth never envelops itself in mystery; and the mystery in which it is at any time enveloped, is the work of its antagonist, and never of itself.

Religion, therefore, being the belief of a God, and the practice of moral truth, cannot have connection with mystery. The belief of a God, so far from having anything of mystery in it, is of all beliefs the most easy, because it arises to us, as is before observed, out of necessity. And the practice of moral truth, or, in other words, a practical imitation of the moral goodness of God, is no other than our acting towards each other as he acts benignly towards all. We cannot serve God in the manner we serve those who cannot do without such service; and, therefore, the only idea we can have of serving God, is that of contributing to the happiness of the living creation that God has made. This cannot be done by retiring ourselves from the society of the world and spending a recluse life in selfish devotion.

The very nature and design of religion, if I may so express it, prove even to demonstration that it must be free from everything of mystery, and unencumbered with everything that is mysterious. Religion, considered as a duty, is incumbent upon every living soul alike, and, therefore, must be on a level to the understanding and comprehension of all.

Man does not learn religion as he learns the secrets and mysteries of a trade. He learns the theory of religion by reflection. It arises out of the action of his own mind upon the things which he sees, or upon what he may happen to hear or to read, and the practice joins itself thereto.

When men, whether from policy or pious fraud, set up systems of religion incompatible with the word or works of God in the creation, and not only above but repugnant to human comprehension, they were under the necessity of inventing or adopting a word that should serve as a bar to all questions, inquiries, and speculations. The word mystery answered this purpose, and thus it has happened that religion, which is in itself without mystery, has been corrupted into a fog of mysteries.

In the same sense that everything may be said to be a mystery, so also may it be said that everything is a miracle, and that no one thing is a greater miracle than another. The elephant, though larger, is not a greater miracle than a mite, nor a mountain a greater miracle than an atom. To an almighty power it is no more difficult to make the one than the other, and no more difficult to make a million of worlds than to make one. Everything, therefore, is a miracle, in one sense; whilst, in the other sense, there is no such thing as a miracle. It is a miracle when compared to our power, and to our comprehension. It is not a miracle compared to the power that performs it.

Mankind have conceived to themselves certain laws, by which what they call nature is supposed to act; and that a miracle is something contrary to the operation and effect of those laws. But unless we know the whole extent of those laws, and of what are commonly called the powers of nature, we are not able to judge whether anything that may appear to us wonderful or miraculous, be within, or be beyond, or be contrary to her natural power of acting.”

The Age of Reason, by Thomas Paine, 1794