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The 5th Epochal Revelation
-The Urantia Papers
PAPER 10
THE PARADISE TRINITY
10:0.1
THE Paradise Trinity of eternal Deities facilitates the
Father's escape from personality absolutism. The Trinity
perfectly associates the limitless expression of God's
infinite personal will with the absoluteness of Deity.
The Eternal Son and the various Sons of divine origin,
together with the Conjoint Actor and his universe
children, effectively provide for the Father's
liberation from the limitations otherwise inherent in
primacy, perfection, changelessness, eternity,
universality, absoluteness, and infinity.
10:0.2
The Paradise Trinity effectively provides for the full
expression and perfect revelation of the eternal nature
of Deity. The Stationary Sons of the Trinity likewise
afford a full and perfect revelation of divine justice.
The Trinity is Deity unity, and this unity rests
eternally upon the absolute foundations of the divine
oneness of the three original and co-ordinate and
coexistent personalities, God the Father, God the Son,
and God the Spirit.
10:0.3
From the present situation on the circle of eternity,
looking backward into the endless past, we can discover
only one inescapable inevitability in universe affairs,
and that is the Paradise Trinity. I deem the Trinity to
have been inevitable. As I view the past, present, and
future of time, I consider nothing else in all the
universe of universes to have been inevitable. The
present master universe, viewed in retrospect or in
prospect, is unthinkable without the Trinity. Given the
Paradise Trinity, we can postulate alternate or even
multiple ways of doing all things, but without the
Trinity of Father, Son, and Spirit we are unable to
conceive how the Infinite could achieve threefold and
co-ordinate personalization in the face of the absolute
oneness of Deity. No other concept of creation measures
up to the Trinity standards of the completeness of the
absoluteness inherent in Deity unity coupled with the
repleteness of volitional liberation inherent in the
threefold personalization of Deity.
1. SELF-DISTRIBUTION OF THE FIRST SOURCE AND CENTER
10:1.1
It would seem that the Father, back in eternity,
inaugurated a policy of profound self-distribution.
There is inherent in the selfless, loving, and lovable
nature of the Universal Father something which causes
him to reserve to himself the exercise of only those
powers and that authority which he apparently finds it
impossible to delegate or to bestow.
10:1.2
The Universal Father all along has divested himself of
every part of himself that was bestowable on any other
Creator or creature. He has delegated to his divine Sons
and their associated intelligences every power and all
authority that could be delegated. He has actually
transferred to his Sovereign Sons, in their respective
universes, every prerogative of administrative authority
that was transferable. In the affairs of a local
universe, he has made each Sovereign Creator Son just as
perfect, competent, and authoritative as is the Eternal
Son in the original and central universe. He has given
away, actually bestowed, with the dignity and sanctity
of personality possession, all of himself and all of his
attributes, everything he possibly could divest himself
of, in every way, in every age, in every place, and to
every person, and in every universe except that of his
central indwelling.
10:1.3
Divine personality is not self-centered;
self-distribution and sharing of personality
characterize divine freewill selfhood. Creatures crave
association with other personal creatures; Creators are
moved to share divinity with their universe children;
the personality of the Infinite is disclosed as the
Universal Father, who shares reality of being and
equality of self with two co-ordinate personalities, the
Eternal Son and the Conjoint Actor.
10:1.4
For knowledge concerning the Father's personality and
divine attributes we will always be dependent on the
revelations of the Eternal Son, for when the conjoint
act of creation was effected, when the Third Person of
Deity sprang into personality existence and executed the
combined concepts of his divine parents, the Father
ceased to exist as the unqualified personality. With the
coming into being of the Conjoint Actor and the
materialization of the central core of creation, certain
eternal changes took place. God gave himself as an
absolute personality to his Eternal Son. Thus does the
Father bestow the "personality of infinity" upon his
only-begotten Son, while they both bestow the "conjoint
personality" of their eternal union upon the Infinite
Spirit.
10:1.5
For these and other reasons beyond the concept of the
finite mind, it is exceedingly difficult for the human
creature to comprehend God's infinite father-personality
except as it is universally revealed in the Eternal Son
and, with the Son, is universally active in the Infinite
Spirit.
10:1.6
Since the Paradise Sons of God visit the evolutionary
worlds and sometimes even there dwell in the likeness of
mortal flesh, and since these bestowals make it possible
for mortal man actually to know something of the nature
and character of divine personality, therefore must the
creatures of the planetary spheres look to the bestowals
of these Paradise Sons for reliable and trustworthy
information regarding the Father, the Son, and the
Spirit.
2. DEITY PERSONALIZATION
10:2.1
By the technique of trinitization the Father divests
himself of that unqualified spirit personality which is
the Son, but in so doing he constitutes himself the
Father of this very Son and thereby possesses himself of
unlimited capacity to become the divine Father of all
subsequently created, eventuated, or other personalized
types of intelligent will creatures. As the
absolute and
unqualified personality the Father can function only
as and with the Son, but as a
personal Father
he continues to bestow personality upon the diverse
hosts of the differing levels of intelligent will
creatures, and he forever maintains personal relations
of loving association with this vast family of universe
children.
10:2.2
After the Father has bestowed upon the personality of
his Son the fullness of himself, and when this act of
self-bestowal is complete and perfect, of the infinite
power and nature which are thus existent in the
Father-Son union, the eternal partners conjointly bestow
those qualities and attributes which constitute still
another being like themselves; and this conjoint
personality, the Infinite Spirit, completes the
existential personalization of Deity.
10:2.3
The Son is indispensable to the fatherhood of God. The
Spirit is indispensable to the fraternity of the Second
and Third Persons. Three persons are a minimum social
group, but this is least of all the many reasons for
believing in the inevitability of the Conjoint Actor.
10:2.4
The First Source and Center is the infinite
father-personality, the unlimited source
personality. The Eternal Son is the unqualified
personality-absolute, that divine being who stands
throughout all time and eternity as the perfect
revelation of the personal nature of God. The Infinite
Spirit is the
conjoint personality, the unique personal
consequence of the everlasting Father-Son union.
10:2.5
The personality of the First Source and Center is the
personality of infinity minus the absolute personality
of the Eternal Son. The personality of the Third Source
and Center is the superadditive consequence of the union
of the liberated Father-personality and the absolute
Son-personality.
10:2.6
The Universal Father, the Eternal Son, and the Infinite
Spirit are unique persons; none is a duplicate; each is
original; all are united.
10:2.7
The Eternal Son alone experiences the fullness of divine
personality relationship, consciousness of both sonship
with the Father and paternity to the Spirit and of
divine equality with both Father-ancestor and
Spirit-associate. The Father knows the experience of
having a Son who is his equal, but the Father knows no
ancestral antecedents. The Eternal Son has the
experience of sonship, recognition of personality
ancestry, and at the same time the Son is conscious of
being joint parent to the Infinite Spirit. The Infinite
Spirit is conscious of twofold personality ancestry but
is not parental to a co-ordinate Deity personality. With
the Spirit the existential cycle of Deity
personalization attains completion; the primary
personalities of the Third Source and Center are
experiential and are seven in number.
10:2.8
I am of origin in the Paradise Trinity. I know the
Trinity as unified Deity; I also know that the Father,
Son, and Spirit exist and act in their definite personal
capacities. I positively know that they not only act
personally and collectively, but that they also
co-ordinate their performances in various groupings, so
that in the end they function in seven different
singular and plural capacities. And since these seven
associations exhaust the possibilities for such divinity
combination, it is inevitable that the realities of the
universe shall appear in seven variations of values,
meanings, and personality.
3. THE THREE PERSONS OF DEITY
10:3.1
Notwithstanding there is only one Deity, there are three
positive and divine personalizations of Deity. Regarding
the endowment of man with the divine Adjusters, the
Father said: "Let us make mortal man in our own image."
Repeatedly throughout the Urantian writings there occurs
this reference to the acts and doings of plural Deity,
clearly showing recognition of the existence and working
of the three Sources and Centers.
10:3.2
We are taught that the Son and the Spirit sustain the
same and equal relations to the Father in the Trinity
association. In eternity and as Deities they undoubtedly
do, but in time and as personalities they certainly
disclose relationships of a very diverse nature. Looking
from Paradise out on the universes, these relationships
do seem to be very similar, but when viewed from the
domains of space, they appear to be quite different.
10:3.3
The divine Sons are indeed the "Word of God," but the
children of the Spirit are truly the "Act of God." God
speaks through the Son and, with the Son, acts through
the Infinite Spirit, while in all universe activities
the Son and the Spirit are exquisitely fraternal,
working as two equal brothers with admiration and love
for an honored and divinely respected common Father.
10:3.4
The Father, Son, and Spirit are certainly equal in
nature, co-ordinate in being, but there are unmistakable
differences in their universe performances, and when
acting alone, each person of Deity is apparently limited
in absoluteness.
10:3.5
The Universal Father, prior to his self-willed
divestment of the personality, powers, and attributes
which constitute the Son and the Spirit, seems to have
been (philosophically considered) an unqualified,
absolute, and infinite Deity. But such a theoretical
First Source and Center without a Son could not in any
sense of the word be considered the
Universal Father;
fatherhood is not real without sonship. Furthermore, the
Father, to have been absolute in a total sense, must
have existed at some eternally distant moment alone. But
he never had such a solitary existence; the Son and the
Spirit are both coeternal with the Father. The First
Source and Center has always been, and will forever be,
the eternal Father of the Original Son and, with the
Son, the eternal progenitor of the Infinite Spirit.
10:3.6
We observe that the Father has divested himself of all
direct manifestations of absoluteness except absolute
fatherhood and absolute volition. We do not know whether
volition is an inalienable attribute of the Father; we
can only observe that he did
not divest
himself of volition. Such infinity of will must have
been eternally inherent in the First Source and Center.
10:3.7
In bestowing absoluteness of personality upon the
Eternal Son, the Universal Father escapes from the
fetters of personality absolutism, but in so doing he
takes a step which makes it forever impossible for him
to act alone as the personality-absolute. And with the
final personalization of coexistent Deity -- the
Conjoint Actor -- there ensues the critical trinitarian
interdependence of the three divine personalities with
regard to the totality of Deity function in absolute.
10:3.8
God is the Father-Absolute of all personalities in the
universe of universes. The Father is personally absolute
in liberty of action, but in the universes of time and
space, made, in the making, and yet to be made, the
Father is not discernibly absolute as total Deity except
in the Paradise Trinity.
10:3.9
The First Source and Center functions outside of Havona
in the phenomenal universes as follows:
10:3.10
1. As creator, through the Creator Sons, his grandsons.
10:3.11
2. As controller, through the gravity center of
Paradise.
10:3.12
3. As spirit, through the Eternal Son.
10:3.13
4. As mind, through the Conjoint Creator.
10:3.14
5. As a Father, he maintains parental contact with all
creatures through his personality circuit.
10:3.15
6. As a person, he acts
directly
throughout creation by his exclusive fragments -- in
mortal man by the Thought Adjusters.
10:3.16
7. As total Deity, he functions only in the Paradise
Trinity.
10:3.17
All these relinquishments and delegations of
jurisdiction by the Universal Father are wholly
voluntary and self-imposed. The all-powerful Father
purposefully assumes these limitations of universe
authority.
10:3.18
The Eternal Son seems to function as one with the Father
in all spiritual respects except in the bestowals of the
God fragments and in other prepersonal activities.
Neither is the Son closely identified with the
intellectual activities of material creatures nor with
the energy activities of the material universes. As
absolute the Son functions as a person and only in the
domain of the spiritual universe.
10:3.19
The Infinite Spirit is amazingly universal and
unbelievably versatile in all his operations. He
performs in the spheres of mind, matter, and spirit. The
Conjoint Actor represents the Father-Son association,
but he also functions as himself. He is not directly
concerned with physical gravity, with spiritual gravity,
or with the personality circuit, but he more or less
participates in all other universe activities. While
apparently dependent on three existential and absolute
gravity controls, the Infinite Spirit appears to
exercise three supercontrols. This threefold endowment
is employed in many ways to transcend and seemingly to
neutralize even the manifestations of primary forces and
energies, right up to the superultimate borders of
absoluteness. In certain situations these supercontrols
absolutely transcend even the primal manifestations of
cosmic reality.
4. THE TRINITY UNION OF DEITY
10:4.1
Of all absolute associations, the Paradise Trinity (the
first triunity) is unique as an exclusive association of
personal Deity. God functions as God only in relation to
God and to those who can know God, but as absolute Deity
only in the Paradise Trinity and in relation to universe
totality.
10:4.2
Eternal Deity is perfectly unified; nevertheless there
are three perfectly individualized persons of Deity. The
Paradise Trinity makes possible the simultaneous
expression of all the diversity of the character traits
and infinite powers of the First Source and Center and
his eternal co-ordinates and of all the divine unity of
the universe functions of undivided Deity.
10:4.3
The Trinity is an association of infinite persons
functioning in a nonpersonal capacity but not in
contravention of personality. The illustration is crude,
but a father, son, and grandson could form a corporate
entity which would be nonpersonal but nonetheless
subject to their personal wills.
10:4.4
The Paradise Trinity is
real. It
exists as the Deity union of Father, Son, and Spirit;
yet the Father, the Son, or the Spirit, or any two of
them, can function in relation to this selfsame Paradise
Trinity. The Father, Son, and Spirit can collaborate in
a non-Trinity manner, but not as three Deities. As
persons they can collaborate as they choose, but that is
not the Trinity.
10:4.5
Ever remember that what the Infinite Spirit does is the
function of the Conjoint Actor. Both the Father and the
Son are functioning in and through and as him. But it
would be futile to attempt to elucidate the Trinity
mystery: three as one and in one, and one as two and
acting for two.
10:4.6
The Trinity is so related to total universe affairs that
it must be reckoned with in our attempts to explain the
totality of any isolated cosmic event or personality
relationship. The Trinity functions on all levels of the
cosmos, and mortal man is limited to the finite level;
therefore must man be content with a finite concept of
the Trinity as the Trinity.
10:4.7
As a mortal in the flesh you should view the Trinity in
accordance with your individual enlightenment and in
harmony with the reactions of your mind and soul. You
can know very little of the absoluteness of the Trinity,
but as you ascend Paradiseward, you will many times
experience astonishment at successive revelations and
unexpected discoveries of Trinity supremacy and
ultimacy, if not of absoluteness.
5. FUNCTIONS OF THE TRINITY
10:5.1
The personal Deities have attributes, but it is hardly
consistent to speak of the Trinity as having attributes.
This association of divine beings may more properly be
regarded as having
functions,
such as justice administration, totality attitudes,
co-ordinate action, and cosmic overcontrol. These
functions are actively supreme, ultimate, and (within
the limits of Deity) absolute as far as all living
realities of personality value are concerned.
10:5.2
The functions of the Paradise Trinity are not simply the
sum of the Father's apparent endowment of divinity plus
those specialized attributes that are unique in the
personal existence of the Son and the Spirit. The
Trinity association of the three Paradise Deities
results in the evolution, eventuation, and deitization
of new meanings, values, powers, and capacities for
universal revelation, action, and administration. Living
associations, human families, social groups, or the
Paradise Trinity are not augmented by mere arithmetical
summation. The group potential is always far in excess
of the simple sum of the attributes of the component
individuals.
10:5.3
The Trinity maintains a unique attitude as the Trinity
towards the entire universe of the past, present, and
future. And the functions of the Trinity can best be
considered in relation to the universe attitudes of the
Trinity. Such attitudes are simultaneous and may be
multiple concerning any isolated situation or event:
10:5.4
1. Attitude
toward the Finite. The maximum self-limitation of
the Trinity is its attitude toward the finite. The
Trinity is not a person, nor is the Supreme Being an
exclusive personalization of the Trinity, but the
Supreme is the nearest approach to a power-personality
focalization of the Trinity which can be comprehended by
finite creatures. Hence the Trinity in relation to the
finite is sometimes spoken of as the Trinity of
Supremacy.
10:5.5
2. Attitude
toward the Absonite. The Paradise Trinity has regard
for those levels of existence which are more than finite
but less than absolute, and this relationship is
sometimes denominated the Trinity of Ultimacy. Neither
the Ultimate nor the Supreme are wholly representative
of the Paradise Trinity, but in a qualified sense and to
their respective levels, each seems to represent the
Trinity during the prepersonal eras of
experiential-power development.
10:5.6
3. The Absolute
Attitude of the Paradise Trinity is in relation to
absolute existences and culminates in the action of
total Deity.
10:5.7
The Trinity Infinite involves the co-ordinate action of
all triunity relationships of the First Source and
Center -- undeified as well as deified -- and hence is
very difficult for personalities to grasp. In the
contemplation of the Trinity as infinite, do not ignore
the seven triunities; thereby certain difficulties of
understanding may be avoided, and certain paradoxes may
be partially resolved.
10:5.8
But I do not command language which would enable me to
convey to the limited human mind the full truth and the
eternal significance of the Paradise Trinity and the
nature of the never-ending interassociation of the three
beings of infinite perfection.
6. THE STATIONARY SONS OF THE TRINITY
10:6.1
All law takes origin in the First Source and Center;
he is law.
The administration of spiritual law inheres in the
Second Source and Center. The revelation of law, the
promulgation and interpretation of the divine statutes,
is the function of the Third Source and Center. The
application of law, justice, falls within the province
of the Paradise Trinity and is carried out by certain
Sons of the Trinity.
10:6.2
Justice is
inherent in the universal sovereignty of the Paradise
Trinity, but goodness, mercy, and truth are the universe
ministry of the divine personalities, whose Deity union
constitutes the Trinity. Justice is not the attitude of
the Father, the Son, or the Spirit. Justice is the
Trinity attitude of these personalities of love, mercy,
and ministry. No one of the Paradise Deities fosters the
administration of justice. Justice is never a personal
attitude; it is always a plural function.
10:6.3
Evidence, the
basis of fairness (justice in harmony with mercy), is
supplied by the personalities of the Third Source and
Center, the conjoint representative of the Father and
the Son to all realms and to the minds of the
intelligent beings of all creation.
10:6.4
Judgment, the
final application of justice in accordance with the
evidence submitted by the personalities of the Infinite
Spirit, is the work of the Stationary Sons of the
Trinity, beings partaking of the Trinity nature of the
united Father, Son, and Spirit.
10:6.5
This group of Trinity Sons embraces the following
personalities:
1. Trinitized Secrets of Supremacy.
2. Eternals of Days.
3. Ancients of Days.
4. Perfections of Days.
5. Recents of Days.
6. Unions of Days.
7. Faithfuls of Days.
8. Perfectors of Wisdom.
9. Divine Counselors.
10. Universal Censors.
10:6.6
We are the children of the three Paradise Deities
functioning as the Trinity, for I chance to belong to
the tenth order of this group, the Universal Censors.
These orders are not representative of the attitude of
the Trinity in a universal sense; they represent this
collective attitude of Deity only in the domains of
executive judgment -- justice. They were specifically
designed by the Trinity for the precise work to which
they are assigned, and they represent the Trinity only
in those functions for which they were personalized.
10:6.7
The Ancients of Days and their Trinity-origin associates
mete out the just judgment of supreme fairness to the
seven superuniverses. In the central universe such
functions exist in theory only; there fairness is
self-evident in perfection, and Havona perfection
precludes all possibility of disharmony.
10:6.8
Justice is the collective thought of righteousness;
mercy is its personal expression. Mercy is the attitude
of love; precision characterizes the operation of law;
divine judgment is the soul of fairness, ever conforming
to the justice of the Trinity, ever fulfilling the
divine love of God. When fully perceived and completely
understood, the righteous justice of the Trinity and the
merciful love of the Universal Father are coincident.
But man has no such full understanding of divine
justice. Thus in the Trinity, as man would view it, the
personalities of Father, Son, and Spirit are adjusted to
co-ordinate ministry of love and law in the experiential
universes of time.
7. THE OVERCONTROL OF SUPREMACY
10:7.1
The First, Second, and Third Persons of Deity are equal
to each other, and they are one. "The Lord our God is
one God." There is perfection of purpose and oneness of
execution in the divine Trinity of eternal Deities. The
Father, the Son, and the Conjoint Actor are truly and
divinely one. Of a truth it is written: "I am the first,
and I am the last, and beside me there is no God."
10:7.2
As things appear to the mortal on the finite level, the
Paradise Trinity, like the Supreme Being, is concerned
only with the total -- total planet, total universe,
total superuniverse, total grand universe. This totality
attitude exists because the Trinity is the total of
Deity and for many other reasons.
10:7.3
The Supreme Being is something less and something other
than the Trinity functioning in the finite universes;
but within certain limits and during the present era of
incomplete power-personalization, this evolutionary
Deity does appear to reflect the attitude of the Trinity
of Supremacy. The Father, Son, and Spirit do not
personally function with the Supreme Being, but during
the present universe age they collaborate with him as
the Trinity. We understand that they sustain a similar
relationship to the Ultimate. We often conjecture as to
what will be the personal relationship between the
Paradise Deities and God the Supreme when he has finally
evolved, but we do not really know.
10:7.4
We do not find the overcontrol of Supremacy to be wholly
predictable. Furthermore, this unpredictability appears
to be characterized by a certain developmental
incompleteness, undoubtedly an earmark of the
incompleteness of the Supreme and of the incompleteness
of finite reaction to the Paradise Trinity.
10:7.5
The mortal mind can immediately think of a thousand and
one things -- catastrophic physical events, appalling
accidents, horrific disasters, painful illnesses, and
world-wide scourges -- and ask whether such visitations
are correlated in the unknown maneuvering of this
probable functioning of the Supreme Being. Frankly, we
do not know; we are not really sure. But we do observe
that, as time passes, all these difficult and more or
less mysterious situations
always work
out for the welfare and progress of the universes. It
may be that the circumstances of existence and the
inexplicable vicissitudes of living are all interwoven
into a meaningful pattern of high value by the function
of the Supreme and the overcontrol of the Trinity.
10:7.6
As a son of God you can discern the personal attitude of
love in all the acts of God the Father. But you will not
always be able to understand how many of the universe
acts of the Paradise Trinity redound to the good of the
individual mortal on the evolutionary worlds of space.
In the progress of eternity the acts of the Trinity will
be revealed as altogether meaningful and considerate,
but they do not always so appear to the creatures of
time.
8. THE TRINITY BEYOND THE FINITE
10:8.1
Many truths and facts pertaining to the Paradise Trinity
can only be even partially comprehended by recognizing a
function that transcends the finite.
10:8.2
It would be inadvisable to discuss the functions of the
Trinity of Ultimacy, but it may be disclosed that God
the Ultimate is the Trinity manifestation comprehended
by the Transcendentalers. We are inclined to the belief
that the unification of the master universe is the
eventuating act of the Ultimate and is probably
reflective of certain, but not all, phases of the
absonite overcontrol of the Paradise Trinity. The
Ultimate is a qualified manifestation of the Trinity in
relation to the absonite only in the sense that the
Supreme thus partially represents the Trinity in
relation to the finite.
10:8.3
The Universal Father, the Eternal Son, and the Infinite
Spirit are, in a certain sense, the constituent
personalities of total Deity. Their union in the
Paradise Trinity and the absolute function of the
Trinity equivalate to the function of total Deity. And
such completion of Deity transcends both the finite and
the absonite.
10:8.4
While no single person of the Paradise Deities actually
fills all Deity potential, collectively all three do.
Three infinite persons seem to be the minimum number of
beings required to activate the prepersonal and
existential potential of total Deity -- the Deity
Absolute.
10:8.5
We know the Universal Father, the Eternal Son, and the
Infinite Spirit as persons, but I do not personally know
the Deity Absolute. I love and worship God the Father; I
respect and honor the Deity Absolute.
10:8.6
I once sojourned in a universe where a certain group of
beings taught that the finaliters, in eternity, were
eventually to become the children of the Deity Absolute.
But I am unwilling to accept this solution of the
mystery which enshrouds the future of the finaliters.
10:8.7
The Corps of the Finality embrace, among others, those
mortals of time and space who have attained perfection
in all that pertains to the will of God. As creatures
and within the limits of creature capacity they fully
and truly know God. Having thus found God as the Father
of all creatures, these finaliters must sometime begin
the quest for the superfinite Father. But this quest
involves a grasp of the absonite nature of the ultimate
attributes and character of the Paradise Father.
Eternity will disclose whether such an attainment is
possible, but we are convinced, even if the finaliters
do grasp this ultimate of divinity, they will probably
be unable to attain the superultimate levels of absolute
Deity.
10:8.8
It may be possible that the finaliters will partially
attain the Deity Absolute, but even if they should,
still in the eternity of eternities the problem of the
Universal Absolute will continue to intrigue, mystify,
baffle, and challenge the ascending and progressing
finaliters, for we perceive that the unfathomability of
the cosmic relationships of the Universal Absolute will
tend to grow in proportions as the material universes
and their spiritual administration continue to expand.
10:8.9
Only infinity can disclose the Father-Infinite.
10:8.10
Sponsored by a Universal Censor acting by authority from
the Ancients of Days resident on Uversa.
*
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