|
The 5th Epochal Revelation
-The Urantia Papers
PAPER 106
UNIVERSE LEVELS OF REALITY
106:0.1
IT IS not enough that the ascending mortal should know
something of the relations of Deity to the genesis and
manifestations of cosmic reality; he should also
comprehend something of the relationships existing
between himself and the numerous levels of existential
and experiential realities, of potential and actual
realities. Man's terrestrial orientation, his cosmic
insight, and his spiritual directionization are all
enhanced by a better comprehension of universe realities
and their techniques of interassociation, integration,
and unification.
106:0.2
The present grand universe and the emerging master
universe are made up of many forms and phases of reality
which, in turn, are existent on several levels of
functional activity. These manifold existents and
latents have been previously suggested in these papers,
and they are now grouped for conceptual convenience in
the following categories:
106:0.3
1. Incomplete
finites. This is the present status of the ascending
creatures of the grand universe, the present status of
Urantia mortals. This level embraces creature existence
from the planetary human up to, but not including,
destiny attainers. It pertains to universes from early
physical beginnings up to, but not including, settlement
in light and life. This level constitutes the present
periphery of creative activity in time and space. It
appears to be moving outward from Paradise, for the
closing of the present universe age, which will witness
the grand universe attainment of light and life, will
also and surely witness the appearance of some new order
of developmental growth in the first outer space level.
106:0.4
2. Maximum
finites. This is the present status of all
experiential creatures who have attained destiny --
destiny as revealed within the scope of the present
universe age. Even universes can attain to the maximum
of status, both spiritually and physically. But the term
"maximum" is itself a relative term -- maximum in
relation to what? And that which is maximum, seemingly
final, in the present universe age may be no more than a
real beginning in terms of the ages to come. Some phases
of Havona appear to be on the maximum order.
106:0.5
3.
Transcendentals. This superfinite level
(antecedently) follows finite progression. It implies
the prefinite genesis of finite beginnings and the
postfinite significance of all apparent finite endings
or destinies. Much of Paradise-Havona appears to be on
the transcendental order.
106:0.6
4. Ultimates.
This level encompasses that which is of master universe
significance and impinges on the destiny level of the
completed master universe. Paradise-Havona (especially
the circuit of the Father's worlds) is in many respects
of ultimate significance.
106:0.7
5. Coabsolutes.
This level implies the projection of experientials upon
a supermaster universe field of creative expression.
106:0.8
6. Absolutes.
This level connotes the eternity presence of the seven
existential Absolutes. It may also involve some degree
of associative experiential attainment, but if so, we do
not understand how, perhaps through the contact
potential of personality.
106:0.9
7. Infinity.
This level is pre-existential and postexperiential.
Unqualified unity of infinity is a hypothetical reality
before all beginnings and after all destinies.
106:0.10
These levels of reality are convenient compromise
symbolizations of the present universe age and for the
mortal perspective. There are a number of other ways of
looking at reality from other-than-mortal perspective
and from the standpoint of other universe ages. Thus it
should be recognized that the concepts herewith
presented are entirely relative, relative in the sense
of being conditioned and limited by:
1. The limitations of mortal language.
2. The limitations of the mortal mind.
3. The limited development of the seven superuniverses.
4. Your ignorance of the six prime purposes of
superuniverse development which do not pertain to the
mortal ascent to Paradise.
5. Your inability to grasp even a partial eternity
viewpoint.
6. The impossibility of depicting cosmic evolution and
destiny in relation to all universe ages, not just in
regard to the present age of the evolutionary unfolding
of the seven superuniverses.
7. The inability of any creature to grasp what is really
meant by pre-existentials or by postexperientials --
that which lies before beginnings and after destinies.
106:0.11
Reality growth is conditioned by the circumstances of
the successive universe ages. The central universe
underwent no evolutionary change in the Havona age, but
in the present epochs of the superuniverse age it is
undergoing certain progressive changes induced by
co-ordination with the evolutionary superuniverses. The
seven superuniverses, now evolving, will sometime attain
the settled status of light and life, will attain the
growth limit for the present universe age. But beyond
doubt, the next age, the age of the first outer space
level, will release the superuniverses from the destiny
limitations of the present age. Repletion is continually
being superimposed upon completion.
106:0.12
These are some of the limitations which we encounter in
attempting to present a unified concept of the cosmic
growth of things, meanings, and values and of their
synthesis on ever-ascending levels of reality.
1. PRIMARY ASSOCIATION OF FINITE FUNCTIONALS
106:1.1
The primary or spirit-origin phases of finite reality
find immediate expression on creature levels as perfect
personalities and on universe levels as the perfect
Havona creation. Even experiential Deity is thus
expressed in the spirit person of God the Supreme in
Havona. But the secondary, evolutionary,
time-and-matter-conditioned phases of the finite become
cosmically integrated only as a result of growth and
attainment. Eventually all secondary or perfecting
finites are to attain a level equal to that of primary
perfection, but such destiny is subject to a time delay,
a constitutive superuniverse qualification which is not
genetically found in the central creation. (We know of
the existence of tertiary finites, but the technique of
their integration is as yet unrevealed.)
106:1.2
This superuniverse time lag, this obstacle to perfection
attainment, provides for creature participation in
evolutionary growth. It thus makes it possible for the
creature to enter into partnership with the Creator in
the evolution of that selfsame creature. And during
these times of expanding growth the incomplete is
correlated with the perfect through the ministry of God
the Sevenfold.
106:1.3
God the Sevenfold signifies the recognition by Paradise
Deity of the barriers of time in the evolutionary
universes of space. No matter how remote from Paradise,
how deep in space, a material survival personality may
take origin, God the Sevenfold will be found there
present and engaged in the loving and merciful ministry
of truth, beauty, and goodness to such an incomplete,
struggling, and evolutionary creature. The divinity
ministry of the Sevenfold reaches inward through the
Eternal Son to the Paradise Father and outward through
the Ancients of Days to the universe Fathers -- the
Creator Sons.
106:1.4
Man, being personal and ascending by spiritual
progression, finds the personal and spiritual divinity
of the Sevenfold Deity; but there are other phases of
the Sevenfold which are not concerned with the
progression of personality. The divinity aspects of this
Deity grouping are at present integrated in the liaison
between the Seven Master Spirits and the Conjoint Actor,
but they are destined to be eternally unified in the
emerging personality of the Supreme Being. The other
phases of the Sevenfold Deity are variously integrated
in the present universe age, but all are likewise
destined to be unified in the Supreme. The Sevenfold, in
all phases, is the source of the relative unity of the
functional reality of the present grand universe.
2. SECONDARY SUPREME FINITE INTEGRATION
106:2.1
As God the Sevenfold functionally co-ordinates finite
evolution, so does the Supreme Being eventually
synthesize destiny attainment. The Supreme Being is the
deity culmination of grand universe evolution --
physical evolution around a spirit nucleus and eventual
dominance of the spirit nucleus over the encircling and
whirling domains of physical evolution. And all of this
takes place in accordance with the mandates of
personality: Paradise personality in the highest sense,
Creator personality in the universe sense, mortal
personality in the human sense, Supreme personality in
the culminating or experiential totaling sense.
106:2.2
The concept of the Supreme must provide for the
differential recognition of spirit person, evolutionary
power, and power-personality synthesis -- the
unification of evolutionary power with, and its
dominance by, spirit personality.
106:2.3
Spirit, in the last analysis, comes from Paradise
through Havona. Energy-matter seemingly evolves in the
depths of space and is organized as power by the
children of the Infinite Spirit in conjunction with the
Creator Sons of God. And all of this is experiential; it
is a transaction in time and space involving a wide
range of living beings including even Creator divinities
and evolutionary creatures. The power mastery of the
Creator divinities in the grand universe slowly expands
to encompass the evolutionary settling and stabilizing
of the time-space creations, and this is the flowering
of the experiential power of God the Sevenfold. It
encompasses the whole gamut of divinity attainment in
time and space from the Adjuster bestowals of the
Universal Father to the life bestowals of the Paradise
Sons. This is earned power, demonstrated power,
experiential power; it stands in contrast to the
eternity power, the unfathomable power, the existential
power of the Paradise Deities.
106:2.4
This experiential power arising out of the divinity
achievements of God the Sevenfold itself manifests the
cohesive qualities of divinity by synthesizing --
totalizing -- as the almighty power of the attained
experiential mastery of the evolving creations. And this
almighty power in turn finds spirit-personality cohesion
on the pilot sphere of the outer belt of Havona worlds
in union with the spirit personality of the Havona
presence of God the Supreme. Thus does experiential
Deity culminate the long evolutionary struggle by
investing the power product of time and space with the
spirit presence and divine personality resident in the
central creation.
106:2.5
Thus does the Supreme Being eventually attain to the
embrace of all of everything evolving in time and space
while investing these qualities with spirit personality.
Since creatures, even mortals, are personality
participants in this majestic transaction, so do they
certainly attain the capacity to know the Supreme and to
perceive the Supreme as true children of such an
evolutionary Deity.
106:2.6
Michael of Nebadon is like the Paradise Father because
he shares his Paradise perfection; so will evolutionary
mortals sometime attain to kinship with the experiential
Supreme, for they will truly share his evolutionary
perfection.
106:2.7
God the Supreme is experiential; therefore is he
completely experiencible. The existential realities of
the seven Absolutes are not perceivable by the technique
of experience; only the
personality
realities of the Father, Son, and Spirit can be
grasped by the personality of the finite creature in the
prayer-worship attitude.
106:2.8
Within the completed power-personality synthesis of the
Supreme Being there will be associated all of the
absoluteness of the several triodities which could be so
associated, and this majestic personality of evolution
will be experientially attainable and understandable by
all finite personalities. When ascenders attain the
postulated seventh stage of spirit existence, they will
therein experience the realization of a new
meaning-value of the absoluteness and infinity of the
triodities as such is revealed on subabsolute levels in
the Supreme Being, who is experiencible. But the
attainment of these stages of maximum development will
probably await the co-ordinate settling of the entire
grand universe in light and life.
3. TRANSCENDENTAL TERTIARY REALITY ASSOCIATION
106:3.1
The absonite architects eventuate the plan; the Supreme
Creators bring it into existence; the Supreme Being will
consummate its fullness as it was time created by the
Supreme Creators, and as it was space forecast by the
Master Architects.
106:3.2
During the present universe age the administrative
co-ordination of the master universe is the function of
the Architects of the Master Universe. But the
appearance of the Almighty Supreme at the termination of
the present universe age will signify that the
evolutionary finite has attained the first stage of
experiential destiny. This happening will certainly lead
to the completed function of the first experiential
Trinity -- the union of the Supreme Creators, the
Supreme Being, and the Architects of the Master
Universe. This Trinity is destined to effect the further
evolutionary integration of the master creation.
106:3.3
The Paradise Trinity is truly one of infinity, and no
Trinity can possibly be infinite that does not include
this original Trinity. But the original Trinity is an
eventuality of the exclusive association of absolute
Deities; subabsolute beings had nothing to do with this
primal association. The subsequently appearing and
experiential Trinities embrace the contributions of even
creature personalities. Certainly this is true of the
Trinity Ultimate, wherein the very presence of the
Master Creator Sons among the Supreme Creator members
thereof betokens the concomitant presence of actual and
bona fide creature experience
within this
Trinity association.
106:3.4
The first experiential Trinity provides for group
attainment of ultimate eventualities. Group associations
are enabled to anticipate, even to transcend, individual
capacities; and this is true even beyond the finite
level. In the ages to come, after the seven
superuniverses have been settled in light and life, the
Corps of the Finality will doubtless be promulgating the
purposes of the Paradise Deities as they are dictated by
the Trinity Ultimate, and as they are power-personality
unified in the Supreme Being.
106:3.5
Throughout all the gigantic universe developments of
past and future eternity, we detect the expansion of the
comprehensible elements of the Universal Father. As the
I AM, we philosophically postulate his permeation of
total infinity, but no creature is able experientially
to encompass such a postulate. As the universes expand,
and as gravity and love reach out into time-organizing
space, we are able to understand more and more of the
First Source and Center. We observe gravity action
penetrating the space presence of the Unqualified
Absolute, and we detect spirit creatures evolving and
expanding within the divinity presence of the Deity
Absolute while both cosmic and spirit evolution are by
mind and experience unifying on finite deity levels as
the Supreme Being and are co-ordinating on
transcendental levels as the Trinity Ultimate.
4. ULTIMATE QUARTAN INTEGRATION
106:4.1
The Paradise Trinity certainly co-ordinates in the
ultimate sense but functions in this respect as a
self-qualified absolute; the experiential Trinity
Ultimate co-ordinates the transcendental as a
transcendental. In the eternal future this experiential
Trinity will, through augmenting unity, further activate
the eventuating presence of Ultimate Deity.
106:4.2
While the Trinity Ultimate is destined to co-ordinate
the master creation, God the Ultimate is the
transcendental power-personalization of the
directionization of the entire master universe. The
completed eventuation of the Ultimate implies the
completion of the master creation and connotes the full
emergence of this transcendental Deity.
106:4.3
What changes will be inaugurated by the full emergence
of the Ultimate we do not know. But as the Supreme is
now spiritually and personally present in Havona, so
also is the Ultimate there present but in the absonite
and superpersonal sense. And you have been informed of
the existence of the Qualified Vicegerents of the
Ultimate, though you have not been informed of their
present whereabouts or function.
106:4.4
But irrespective of the administrative repercussions
attendant upon the emergence of Ultimate Deity, the
personal values of his transcendental divinity will be
experiencible by all personalities who have been
participants in the actualization of this Deity level.
Transcendence of the finite can lead only to ultimate
attainment. God the Ultimate exists in transcendence of
time and space but is nonetheless subabsolute
notwithstanding inherent capacity for functional
association with absolutes.
5. COABSOLUTE OR FIFTH-PHASE ASSOCIATION
106:5.1
The Ultimate is the apex of transcendental reality even
as the Supreme is the capstone of
evolutionary-experiential reality. And the actual
emergence of these two experiential Deities lays the
foundation for the second experiential Trinity. This is
the Trinity Absolute, the union of God the Supreme, God
the Ultimate, and the Unrevealed Consummator of Universe
Destiny. And this Trinity has theoretical capacity to
activate the Absolutes of potentiality -- Deity,
Universal, and Unqualified. But the completed formation
of this Trinity Absolute could take place only after the
completed evolution of the entire master universe, from
Havona to the fourth and outermost space level.
106:5.2
It should be made clear that these experiential
Trinities are correlative, not only of the personality
qualities of experiential Divinity, but also of all the
other-than-personal qualities which characterize their
attained Deity unity. While this presentation deals
primarily with the personal phases of the unification of
the cosmos, it is nonetheless true that the impersonal
aspects of the universe of universes are likewise
destined to undergo unification as is illustrated by the
power-personality synthesis now going on in connection
with the evolution of the Supreme Being. The
spirit-personal qualities of the Supreme are inseparable
from the power prerogatives of the Almighty, and both
are complemented by the unknown potential of Supreme
mind. Neither can God the Ultimate as a person be
considered apart from the other-than-personal aspects of
Ultimate Deity. And on the absolute level the Deity and
the Unqualified Absolutes are inseparable and
indistinguishable in the presence of the Universal
Absolute.
106:5.3
Trinities are, in and of themselves, not personal, but
neither do they contravene personality. Rather do they
encompass it and correlate it, in a collective sense,
with impersonal functions. Trinities are, then, always
deity reality
but never
personality reality. The personality aspects of a
trinity are inherent in its individual members, and as
individual persons they are not that trinity. Only as a
collective are they trinity; that
is trinity.
But always is trinity inclusive of all encompassed
deity; trinity is deity unity.
106:5.4
The three Absolutes -- Deity, Universal, and Unqualified
-- are not trinity, for all are not deity. Only the
deified can become trinity; all other associations are
triunities or triodities.
6. ABSOLUTE OR SIXTH-PHASE INTEGRATION
106:6.1
The present potential of the master universe is hardly
absolute, though it may well be near-ultimate, and we
deem it impossible to achieve the full revelation of
absolute meaning-values within the scope of a
subabsolute cosmos. We therefore encounter considerable
difficulty in attempting to conceive of a total
expression of the limitless possibilities of the three
Absolutes or even in attempting to visualize the
experiential personalization of God the Absolute on the
now impersonal level of the Deity Absolute.
106:6.2
The space-stage of the master universe seems to be
adequate for the actualization of the Supreme Being, for
the formation and full function of the Trinity Ultimate,
for the eventuation of God the Ultimate, and even for
the inception of the Trinity Absolute. But our concepts
regarding the full function of this second experiential
Trinity seem to imply something beyond even the
wide-spreading master universe.
106:6.3
If we assume a cosmos-infinite -- some illimitable
cosmos on beyond the master universe -- and if we
conceive that the final developments of the Absolute
Trinity will take place out on such a superultimate
stage of action, then it becomes possible to conjecture
that the completed function of the Trinity Absolute will
achieve final expression in the creations of infinity
and will consummate the absolute actualization of
all
potentials. The integration and association of
ever-enlarging segments of reality will approach
absoluteness of status proportional to the inclusion of
all reality within the segments thus associated.
106:6.4
Stated otherwise: The Trinity Absolute, as its name
implies, is really absolute in total function. We do not
know how an absolute function can achieve total
expression on a qualified, limited, or otherwise
restricted basis. Hence we must assume that any such
totality function will be unconditioned (in potential).
And it would also appear that the unconditioned would
also be unlimited, at least from a qualitative
standpoint, though we are not so sure regarding
quantitative relationships.
106:6.5
Of this, however, we are certain: While the existential
Paradise Trinity is infinite, and while the experiential
Trinity Ultimate is subinfinite, the Trinity Absolute is
not so easy to classify. Though experiential in genesis
and constitution, it definitely impinges upon the
existential Absolutes of potentiality.
106:6.6
While it is hardly profitable for the human mind to seek
to grasp such faraway and superhuman concepts, we would
suggest that the eternity action of the Trinity Absolute
may be thought of as culminating in some kind of
experientialization of the Absolutes of potentiality.
This would appear to be a reasonable conclusion with
respect to the Universal Absolute, if not the
Unqualified Absolute; at least we know that the
Universal Absolute is not only static and potential but
also associative in the total Deity sense of those
words. But in regard to the conceivable values of
divinity and personality, these conjectured happenings
imply the personalization of the Deity Absolute and the
appearance of those superpersonal values and those
ultrapersonal meanings inherent in the personality
completion of God the Absolute -- the third and last of
the experiential Deities.
7. FINALITY OF DESTINY
106:7.1
Some of the difficulties in forming concepts of infinite
reality integration are inherent in the fact that all
such ideas embrace something of the finality of
universal development, some kind of an experiential
realization of all that could ever be. And it is
inconceivable that quantitative infinity could ever be
completely realized in finality. Always there must
remain unexplored possibilities in the three potential
Absolutes which no quantity of experiential development
could ever exhaust. Eternity itself, though absolute, is
not more than absolute.
106:7.2
Even a tentative concept of final integration is
inseparable from the fruitions of unqualified eternity
and is, therefore, practically nonrealizable at any
conceivable future time.
106:7.3
Destiny is established by the volitional act of the
Deities who constitute the Paradise Trinity; destiny is
established in the vastness of the three great
potentials whose absoluteness encompasses the
possibilities of all future development; destiny is
probably consummated by the act of the Consummator of
Universe Destiny, and this act is probably involved with
the Supreme and the Ultimate in the Trinity Absolute.
Any experiential destiny can be at least partially
comprehended by experiencing creatures; but a destiny
which impinges on infinite existentials is hardly
comprehensible. Finality destiny is an
existential-experiential attainment which appears to
involve the Deity Absolute. But the Deity Absolute
stands in eternity relationship with the Unqualified
Absolute by virtue of the Universal Absolute. And these
three Absolutes, experiential in possibility, are
actually existential and more, being limitless,
timeless, spaceless, boundless, and measureless -- truly
infinite.
106:7.4
The improbability of goal attainment does not, however,
prevent philosophical theorizing about such hypothetical
destinies. The actualization of the Deity Absolute as an
attainable absolute God may be practically impossible of
realization; nevertheless, such a finality fruition
remains a theoretical possibility. The involvement of
the Unqualified Absolute in some inconceivable
cosmos-infinite may be measurelessly remote in the
futurity of endless eternity, but such a hypothesis is
nonetheless valid. Mortals, morontians, spirits,
finaliters, Transcendentalers, and others, together with
the universes themselves and all other phases of
reality, certainly do have a
potentially final
destiny that is absolute in value; but we doubt that
any being or universe will ever completely attain all of
the aspects of such a destiny.
106:7.5
No matter how much you may grow in Father comprehension,
your mind will always be staggered by the unrevealed
infinity of the Father-I AM, the unexplored vastness of
which will always remain unfathomable and
incomprehensible throughout all the cycles of eternity.
No matter how much of God you may attain, there will
always remain much more of him, the existence of which
you will not even suspect. And we believe that this is
just as true on transcendental levels as it is in the
domains of finite existence. The quest for God is
endless!
106:7.6
Such inability to attain God in a final sense should in
no manner discourage universe creatures; indeed, you can
and do attain Deity levels of the Sevenfold, the
Supreme, and the Ultimate, which mean to you what the
infinite realization of God the Father means to the
Eternal Son and to the Conjoint Actor in their absolute
status of eternity existence. Far from harassing the
creature, the infinity of God should be the supreme
assurance that throughout all endless futurity an
ascending personality will have before him the
possibilities of personality development and Deity
association which even eternity will neither exhaust nor
terminate.
106:7.7
To finite creatures of the grand universe the concept of
the master universe seems to be well-nigh infinite, but
doubtless the absonite architects thereof perceive its
relatedness to future and unimagined developments within
the unending I AM. Even space itself is but an ultimate
condition, a condition of qualification
within the
relative absoluteness of the quiet zones of midspace.
106:7.8
At the inconceivably distant future eternity moment of
the final completion of the entire master universe, no
doubt we will all look back upon its entire history as
only the beginning, simply the creation of certain
finite and transcendental foundations for even greater
and more enthralling metamorphoses in uncharted
infinity. At such a future eternity moment the master
universe will still seem youthful; indeed, it will be
always young in the face of the limitless possibilities
of never-ending eternity.
106:7.9
The improbability of infinite destiny attainment does
not in the least prevent the entertainment of ideas
about such destiny, and we do not hesitate to say that,
if the three absolute potentials could ever become
completely actualized, it would be possible to conceive
of the final integration of total reality. This
developmental realization is predicated on the completed
actualization of the Unqualified, Universal, and Deity
Absolutes, the three potentialities whose union
constitutes the latency of the I AM, the suspended
realities of eternity, the abeyant possibilities of all
futurity, and more.
106:7.10
Such eventualities are rather remote to say the least;
nevertheless, in the mechanisms, personalities, and
associations of the three Trinities we believe we detect
the theoretical possibility of the reuniting of the
seven absolute phases of the Father-I AM. And this
brings us face to face with the concept of the threefold
Trinity encompassing the Paradise Trinity of existential
status and the two subsequently appearing Trinities of
experiential nature and origin.
8. THE TRINITY OF TRINITIES
106:8.1
The nature of the Trinity of Trinities is difficult to
portray to the human mind; it is the actual summation of
the entirety of experiential infinity as such is
manifested in a theoretical infinity of eternity
realization. In the Trinity of Trinities the
experiential infinite attains to identity with the
existential infinite, and both are as one in the
pre-experiential, pre-existential I AM. The Trinity of
Trinities is the final expression of all that is implied
in the fifteen triunities and associated triodities.
Finalities are difficult for relative beings to
comprehend, be they existential or experiential;
therefore must they always be presented as relativities.
106:8.2
The Trinity of Trinities exists in several phases. It
contains possibilities, probabilities, and
inevitabilities that stagger the imaginations of beings
far above the human level. It has implications that are
probably unsuspected by the celestial philosophers, for
its implications are in the triunities, and the
triunities are, in the last analysis, unfathomable.
106:8.3
There are a number of ways in which the Trinity of
Trinities can be portrayed. We elect to present the
three-level concept, which is as follows:
1. The level of the three Trinities.
2. The level of experiential Deity.
3. The level of the I AM.
106:8.4
These are levels of increasing unification. Actually the
Trinity of Trinities is the first level, while the
second and third levels are unification-derivatives of
the first.
106:8.5
THE FIRST LEVEL: On this initial level of association it
is believed that the three Trinities function as
perfectly synchronized, though distinct, groupings of
Deity personalities.
106:8.6
1. The Paradise
Trinity, the association of the three Paradise
Deities -- Father, Son, and Spirit. It should be
remembered that the Paradise Trinity implies a threefold
function -- an absolute function, a transcendental
function (Trinity of Ultimacy), and a finite function
(Trinity of Supremacy). The Paradise Trinity is any and
all of these at any and all times.
106:8.7
2. The Ultimate
Trinity. This is the deity association of the
Supreme Creators, God the Supreme, and the Architects of
the Master Universe. While this is an adequate
presentation of the divinity aspects of this Trinity, it
should be recorded that there are other phases of this
Trinity, which, however, appear to be perfectly
co-ordinating with the divinity aspects.
106:8.8
3. The Absolute
Trinity. This is the grouping of God the Supreme,
God the Ultimate, and the Consummator of Universe
Destiny in regard to all divinity values. Certain other
phases of this triune grouping have to do with
other-than-divinity values in the expanding cosmos. But
these are unifying with the divinity phases just as the
power and the personality aspects of the experiential
Deities are now in process of experiential synthesis.
106:8.9
The association of these three Trinities in the Trinity
of Trinities provides for a possible unlimited
integration of reality. This grouping contains causes,
intermediates, and finals; inceptors, realizers, and
consummators; beginnings, existences, and destinies. The
Father-Son partnership has become Son-Spirit and then
Spirit-Supreme and on to Supreme-Ultimate and
Ultimate-Absolute, even to Absolute and Father-Infinite
-- the completion of the cycle of reality. Likewise, in
other phases not so immediately concerned with divinity
and personality, does the First Great Source and Center
self-realize the limitlessness of reality around the
circle of eternity, from the absoluteness of
self-existence, through the endlessness of
self-revelation, to the finality of self-realization --
from the absolute of existentials to the finality of
experientials.
106:8.10
THE SECOND LEVEL: The co-ordination of the three
Trinities inevitably involves the associative union of
the experiential Deities, who are genetically associated
with these Trinities. The nature of this second level
has been sometimes presented as:
106:8.11
1. The Supreme.
This is the deity consequence of the unity of the
Paradise Trinity in experiential liaison with the
Creator-Creative children of the Paradise Deities. The
Supreme is the deity embodiment of the completion of the
first stage of finite evolution.
106:8.12
2. The Ultimate.
This is the deity consequence of the eventuated unity of
the second Trinity, the transcendental and absonite
personification of divinity. The Ultimate consists in a
variably regarded unity of many qualities, and the human
conception thereof would do well to include at least
those phases of ultimacy which are control directing,
personally experiencible, and tensionally unifying, but
there are many other unrevealed aspects of the
eventuated Deity. While the Ultimate and the Supreme are
comparable, they are not identical, neither is the
Ultimate merely an amplification of the Supreme.
106:8.13
3. The Absolute.
There are many theories held as to the character of the
third member of the second level of the Trinity of
Trinities. God the Absolute is undoubtedly involved in
this association as the personality consequence of the
final function of the Trinity Absolute, yet the Deity
Absolute is an existential reality of eternity status.
106:8.14
The concept difficulty regarding this third member is
inherent in the fact that the presupposition of such a
membership really implies just one Absolute.
Theoretically, if such an event could take place, we
should witness the
experiential
unification of the three Absolutes as one. And we are
taught that, in infinity and
existentially,
there is one Absolute. While it is least clear as to who
this third member can be, it is often postulated that
such may consist of the Deity, Universal, and
Unqualified Absolutes in some form of unimagined liaison
and cosmic manifestation. Certainly, the Trinity of
Trinities could hardly attain to complete function short
of the full unification of the three Absolutes, and the
three Absolutes can hardly be unified short of the
complete realization of all infinite potentials.
106:8.15
It will probably represent a minimum distortion of truth
if the third member of the Trinity of Trinities is
conceived as the Universal Absolute, provided this
conception envisions the Universal not only as static
and potential but also as associative. But we still do
not perceive the relationship to the creative and
evolutional aspects of the function of total Deity.
106:8.16
Though a completed concept of the Trinity of Trinities
is difficult to form, a qualified concept is not so
difficult. If the second level of the Trinity of
Trinities is conceived as essentially personal, it
becomes quite possible to postulate the union of God the
Supreme, God the Ultimate, and God the Absolute as the
personal repercussion of the union of the personal
Trinities who are ancestral to these experiential
Deities. We venture the opinion that these three
experiential Deities will certainly unify on the second
level as the direct consequence of the growing unity of
their ancestral and causative Trinities who constitute
the first level.
106:8.17
The first level consists of three Trinities; the second
level exists as the personality association of
experiential-evolved, experiential-eventuated, and
experiential-existential Deity personalities. And
regardless of any conceptual difficulty in understanding
the complete Trinity of Trinities, the personal
association of these three Deities on the second level
has become manifest to our own universe age in the
phenomenon of the deitization of Majeston, who was
actualized on this second level by the Deity Absolute,
acting through the Ultimate and in response to the
initial creative mandate of the Supreme Being.
106:8.18
THE THIRD LEVEL: In an unqualified hypothesis of the
second level of the Trinity of Trinities, there is
embraced the correlation of every phase of every kind of
reality that is, or was, or could be in the entirety of
infinity. The Supreme Being is not only spirit but also
mind and power and experience. The Ultimate is all this
and much more, while, in the conjoined concept of the
oneness of the Deity, Universal, and Unqualified
Absolutes, there is included the absolute finality of
all reality realization.
106:8.19
In the union of the Supreme, Ultimate, and the complete
Absolute, there could occur the functional reassembly of
those aspects of infinity which were originally
segmentalized by the I AM, and which resulted in the
appearance of the Seven Absolutes of Infinity. Though
the universe philosophers deem this to be a most remote
probability, still, we often ask this question: If the
second level of the Trinity of Trinities could ever
achieve trinity unity, what then would transpire as a
consequence of such deity unity? We do not know, but we
are confident that it would lead directly to the
realization of the I AM as an experiential attainable.
From the standpoint of personal beings it could mean
that the unknowable I AM had become experiencible as the
Father-Infinite. What these absolute destinies might
mean from a nonpersonal standpoint is another matter and
one which only eternity could possibly clarify. But as
we view these remote eventualities as personal
creatures, we deduce that the final destiny of all
personalities is the final knowing of the Universal
Father of these selfsame personalities.
106:8.20
As we philosophically conceive of the I AM in past
eternity, he is alone, there is none beside him. Looking
forward into future eternity, we do not see that the I
AM could possibly change as an existential, but we are
inclined to forecast a vast experiential difference.
Such a concept of the I AM implies full self-realization
-- it embraces that limitless galaxy of personalities
who have become volitional participants in the
self-revelation of the I AM, and who will remain
eternally as absolute volitional parts of the totality
of infinity, final sons of the absolute Father.
9. EXISTENTIAL INFINITE UNIFICATION
106:9.1
In the concept of the Trinity of Trinities we postulate
the possible experiential unification of limitless
reality, and we sometimes theorize that all this may
happen in the utter remoteness of far-distant eternity.
But there is nonetheless an actual and present
unification of infinity in this very age as in all past
and future universe ages; such unification is
existential in the Paradise Trinity. Infinity
unification as an experiential reality is unthinkably
remote, but an unqualified unity of infinity now
dominates the present moment of universe existence and
unites the divergencies of all reality with an
existential majesty that is
absolute.
106:9.2
When finite creatures attempt to conceive of infinite
unification on the finality levels of consummated
eternity, they are face to face with intellect
limitations inherent in their finite existences. Time,
space, and experience constitute barriers to creature
concept; and yet, without time, apart from space, and
except for experience, no creature could achieve even a
limited comprehension of universe reality. Without time
sensitivity, no evolutionary creature could possibly
perceive the relations of sequence. Without space
perception, no creature could fathom the relations of
simultaneity. Without experience, no evolutionary
creature could even exist; only the Seven Absolutes of
Infinity really transcend experience, and even these may
be experiential in certain phases.
106:9.3
Time, space, and experience are man's greatest aids to
relative reality perception and yet his most formidable
obstacles to complete reality perception. Mortals and
many other universe creatures find it necessary to think
of potentials as being actualized in space and evolving
to fruition in time, but this entire process is a
time-space phenomenon which does not actually take place
on Paradise and in eternity. On the absolute level there
is neither time nor space; all potentials may be there
perceived as actuals.
106:9.4
The concept of the unification of all reality, be it in
this or any other universe age, is basically twofold:
existential and experiential. Such a unity is in process
of experiential realization in the Trinity of Trinities,
but the degree of the apparent actualization of this
threefold Trinity is directly proportional to the
disappearance of the qualifications and imperfections of
reality in the cosmos. But total integration of reality
is unqualifiedly and eternally and existentially present
in the Paradise Trinity, within which, at this very
universe moment, infinite reality is absolutely unified.
106:9.5
The paradox created by the experiential and the
existential viewpoints is inevitable and is predicated
in part on the fact that the Paradise Trinity and the
Trinity of Trinities are each an eternity relationship
which mortals can only perceive as a time-space
relativity. The human concept of the gradual
experiential actualization of the Trinity of Trinities
-- the time viewpoint -- must be supplemented by the
additional postulate that this
is already a
factualization -- the eternity viewpoint. But how can
these two viewpoints be reconciled? To finite mortals we
suggest the acceptance of the truth that the Paradise
Trinity is the existential unification of infinity, and
that the inability to detect the actual presence and
completed manifestation of the experiential Trinity of
Trinities is in part due to reciprocal distortion
because of:
106:9.6
1. The limited human viewpoint, the inability to grasp
the concept of unqualified eternity.
106:9.7
2. The imperfect human status, the remoteness from the
absolute level of experientials.
106:9.8
3. The purpose of human existence, the fact that mankind
is designed to evolve by the technique of experience
and, therefore, must be inherently and constitutively
dependent on experience. Only an Absolute can be both
existential and experiential.
106:9.9
The Universal Father in the Paradise Trinity is the I AM
of the Trinity of Trinities, and the failure to
experience the Father as infinite is due to finite
limitations. The concept of the
existential,
solitary, pre-Trinity nonattainable I AM and the
postulate of the
experiential post-Trinity of Trinities and
attainable I AM are one and the same hypothesis; no
actual change has taken place in the Infinite; all
apparent developments are due to increased capacities
for reality reception and cosmic appreciation.
106:9.10
The I AM, in the final analysis, must exist
before all
existentials and
after all experientials. While these ideas may not
clarify the paradoxes of eternity and infinity in the
human mind, they should at least stimulate such finite
intellects to grapple anew with these never-ending
problems, problems which will continue to intrigue you
on Salvington and later as finaliters and on throughout
the unending future of your eternal careers in the
wide-spreading universes.
106:9.11
Sooner or later all universe personalities begin to
realize that the final quest of eternity is the endless
exploration of infinity, the never-ending voyage of
discovery into the absoluteness of the First Source and
Center. Sooner or later we all become aware that all
creature growth is proportional to Father
identification. We arrive at the understanding that
living the will of God is the eternal passport to the
endless possibility of infinity itself. Mortals will
sometime realize that success in the quest of the
Infinite is directly proportional to the achievement of
Fatherlikeness, and that in this universe age the
realities of the Father are revealed within the
qualities of divinity. And these qualities of divinity
are personally appropriated by universe creatures in the
experience of living divinely, and to live divinely
means actually to live the will of God.
106:9.12
To material, evolutionary, finite creatures, a life
predicated on the living of the Father's will leads
directly to the attainment of spirit supremacy in the
personality arena and brings such creatures one step
nearer the comprehension of the Father-Infinite. Such a
Father life is one predicated on truth, sensitive to
beauty, and dominated by goodness. Such a God-knowing
person is inwardly illuminated by worship and outwardly
devoted to the wholehearted service of the universal
brotherhood of all personalities, a service ministry
which is filled with mercy and motivated by love, while
all these life qualities are unified in the evolving
personality on ever-ascending levels of cosmic wisdom,
self-realization, God-finding, and Father worship.
106:9.13
Presented by a Melchizedek of Nebadon.
*
|
.jpg)
